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AUTHENTICITY 



NEW TESTAMENT 



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AUTHENTICITY ^<*~fi*t- /<f<» 

OF THE A>* ^ /^? /*^*-*--C/fcJL 

NEW TESTAMENT, 'i*^ 



TRANSLATED FROM THE FRENCH 



V 

J. E. CELDERIER, Jr. 

PROFESSOR OP CRITICISM AND SACRED ANTIQUITIES, IN THE ACADEMY 
OF GENEVA. 



NOTES AND REFERENCES, 



A SUNDAY SCHOOL TEACHER. 



Le dessein de ceux qufexercent cet ait (la critique sacree) n'est pas 
dc detruire, mais d J etablir.— -R. Simon; Hist. Oft. dutexte du JV. T. 



BOSTON: 

WEEKS, JORDAN AND COMPANY. 

1838. 



"BS5L352, 



■JJ 1 3 



Entered according to Act of Congress in the year 1838, 
In the Clerk's Office of the District Court of Massachusetts. 



JSS3 



Tuttle 3 Dennett & Chisholm, Printers . 



TO THE 

TEACHERS AND PUPILS 

OF THE 

WARREN STREET CHAPEL, 

AND 

SOUTH CONGREGATIONAL SUNDAY SCHOOL, 

THIS LITTLE TREATISE 
is 

RESPBCTFULLY AND AFFECTIONATELY 

INSCRIBED, 

BY 

THE TRANSLATOR, 



PREFACE 



The translator of this work, being desirous of 
introducing to his class an interesting treatise on 
the evidences of Christianity, which should engage 
the attention of his young friends, and at the 
same time ensure a good result, from the study 
of what he considered an essential part of a tho- 
rough religious education, was led to examine 
various books upon the subject. His researches 
and his impressions soon caused him to doubt 
whether a work suitable to be introduced to his 
class could be found. Many good treatises upon 
the subject have been issued from the press, but 
few or none adapted to the Sunday School. 
The translator wished to rind a work, which 



Vlll PREFACE. 

clothed in a simple and plain language, and writ- 
ten in an easy and interesting style, would pre- 
sent this great subject under such a varied point 
of view, as should render every side of the ques- 
tion familiar to his pupils. The admirable works 
of Paley and Norton seemed best adapted to the 
purpose. But the innumerable examples and dry 
details of the former, and the close reasoning and 
logical deductions of the latter, deduced from a 
long series of propositions, difficult to be follow- 
ed and understood by the young, induced him to 
look farther before a decision should be made. 

At this period of his search the little work of 
Cellerier was placed in his hands. At the first 
examination of its contents it appeared to be the 
the very book desired. It, was translated ; and 
the interest with which his pupils listened to its 
pages, the joy and animation which beamed from 
their countenances, as the work developed the beau- 
tiful character of the Saviour, the wonderful his- 
tory of the Apostles, and the powerful proofs for 
the authenticity of their works, and the honesty 
of their intentions, convinced him that his first 
impressions were not erroneous. 



PREFACE. IX 

The interest which his own pupils manifested 
in the work led the translator to think, that it 
might be useful to other children ; and in the hope 
that it might prove an auxiliary in the important 
labors of the Sunday School, he was induced 
to send it to the press. 

Several additional references and notes have 
been made to the original, both in the body of 
the book and at its close. Several quotations have 
likewise been made from the works of Professor 
Norton and others. This was done for the pur- 
pose, of making additional illustratious, and to in- 
troduce also to the reader other works upon the 
same subject The treatise of Cellerier, by no 
means, exhausts the subject. It may, perhaps, 
be all that is necessary to be studied in the 
Sunday School, but to those who wish to examine 
the subject more completely and thoroughly, it 
can be considered, as an introduction only to 
larger and more comprehensive works. 

To such persons — and every Sunday School 
Teacher should be included in the number — the 
" Evidences " and " Horae Paulinas, " of Paley, 
will possess the highest interest. The noble work 



X PREFACE. 

of Professor Norton, also, when completed, will 
probably be a text book to every enlightened 
and sincere christian, as it will undoubtedly be, 
an honor to the literature of our country and 
age. 



CONTENTS. 



DlSCOUBSE UPON THE AUTHENTIC AND DlVINE ORIGIN 

of the New Testament, ... 1 

PART FIRST. 

Certainty of the Authenticity of the Gospels, 4 

PART SECOND. 

The Certainty of the Knowledge of the Evange- 
lists, ..... 12 
Proof drawn from their persons, . . 12 
Proof drawn from their writings, . . 14 
Proof drawn from their testimony, . . 16 

PART THIRD. 

The Certainty of the Evangelical Histqey, 18 



Illustrations, .... 27 

PART FIRST. 

Propositions Relative to the Gospels, . . 29 

CHAPTER I. 

Propositions Relative to the Authenticity o? thb 
Gospels, ..... 29 



Xll 



CONTENTS. 



Sec. i. The General Proofs for their Authority, . 2$ 

II. Historical Proofs, ... 35 

Gospel of Matthew, . . .37 

Gospel of Mark, ... 42 

Gospel of Luke, . . .44 

Gospel of John, ... 47 

Canonical Books, . , .51 

in. Critical Proofs, ... 60 

Positive Proof, . . . .60 

Negative Proof, ... 67 

Indirect Proof, . . . .74 

Objections of the Incredulous, . „ 75 

Objections of the Learned, . .76- 

CHAP TER II. 

The Veracity of the Evangelists, . . 83 

Sec. i. Marks of the Truth of the Gospels, . 84 

Sermon on the Mount, . . 85 

Denial of St. Peter, . . .91 

ii. Comparison of our Gospels with the Apocryphal 

Books of the New Testament, . 99 

Art. i. Employment of the Miraculons Power, . 102 

ii. Nature and Form of the Narration, . 109 

in. Lessons and Examples of Virtue, . .114 

iv. Design of the Authors, . . 118 



CHAPTER 

Pbopositions Relative to the 
Gospels, 



III. 

Integrity of the 



122 



CHAPTER IV. 

Propositions Relative to the Particular Nature 

of each Gospel, . . . . 128 

Sec. i. Gospel of Matthew, . . . 129 

ii. Gospel of Mark, . . . 132 

in. Gospel of Luke, « . . 134 

iv. Gospel of John, . . „ 135 

v. The Acts of the Apostles, . . 140 

\ 
\ 



CONTENTS. Xlll 

PART SECOND. 

Propositions Relative to the Epistles, . 143 

CHAPTER I . 
Authenticity, ..... 145 
Sec. i. Historical Proof, . . . 145 

ii. Critical Proof, . . . .147 

CHAPTER II. 

Character and Good Faith of the Writers, 152 

Sec. i. St. Peter, . . . .153 

ii. St. James, ...» 159 

in. St. John, . . . .166 

iv. St, Paul, .... 170 

Form of his Lessons, . . .172 

Tendency of his Instructions, . . 174 

Principles of his Apostleship, . . 176 

Striking Traits of his Character, . • 178 

CHAPTER III. 

Special Nature of the Writings, . .184 

Sec. i. Epistles Relative to the Jewish Christians, 184 

ii. Epistle to the Hebrews, . . : 187 

in. Epistles to the Churches of Asia Minor, 188 

iv. Epistles to the well beloved Churches, . 189 

v. Epistles to the Bishops of the Church, . 190 

vi. Particular Epistles to Individuals, . . L91 

vn. The Catholic Epistles, . . 192 

viii. Apocalypse of John, . . .194 

PART THIRD. 

Propositions Relative to the Entire Canon of the 
New Testament, .... 199 

CHAPTER I . 

Direct Proof, ..... 200 
Sec. i. Nature of the book drawn from the circumstances 

of its origin, . . . 200 



XIV CONTENTS. 

# 
Sec. ii. Destiny of the Book, . . . 204 

in. Triumphs of the Book, • • 210 

CHAPTER II. 

The Removal of Doubts and Obscurities, . 216 

Sec. i. Errors upon the Nature of the Inspiration of the 

Sacred Writings, . . . 217 

ii. Errors from the Nature of the Language of the 

New Testament, . . .229 

in. Errors concerning the design of the Lessons of 

the New Testament, . . 234 

Appendix, ..... 243 

The Gospel History, ... 245 

Variations, . . . . . 249 

James the Less, • 253 

T '<de, . . . . ,254 



DISCOURSE. 



DISCOURSE 



UPON 

THE AUTHENTIC AND DIVINE ORIGIN 

OF THE 

NEW TESTAMENT. 



Forasmuch as many have taken in hand to set forth in order, 
a declaration of those k thin^s which are most surely believed 
among us, even as they delivered them unto us, which from the 
beginning were eye witnesses and ministers of the word ; it 
seemed good to me also, having had perfect understanding of all 
things from the very first, to write unto thee in order, most ex- 
cellent Theophilus, that thou mightest know the certainty of 
those things wherein thou hast been instructed. — Luke i. 1—4. 

To know the certainty of those things in which 
he has been instructed is the first duty of a chris- 
tian. It is often necessary for him amid the trials 
and shoals of life, to have a knowledge of those 
things which he believes. In the midst of the darkness 
which envelopes his whole existence, he requires an 
infallible guide to regulate his conduct, ra his 
courage, and direct his steps in safety. He has 
need of having the truth of the gospel convince 
his reason and satisfy his heart, Such, my friends, 
is the impression which will result from the words 
of our text, if, in our weakness we are able to ex- 
plain them aright. 
1 



2 AUTHENTICITY OF 

In the preface to his gospel, St. Luke addresses 
a distinguished christian named Theophilus. He 
declares and proves to him, in a few words, the 
truth of those great events which he is about to an- 
nounce. It is to us, also, these words are address- 
ed. We will commence the interpretation of the 
gospel history, in demonstrating to you its truth, 
by the same means which the sacred historian em- 
ploys. Although, like Theophilus, you are not 
able to assure yourself with your own eyes, yet if 
you approach this inquiry with a sincere heart and 
right mind, you will carry away with you that un- 
shaken confidence, so necessary for a christian. 

First of all, let us examine as briefly as possible, 
the words of our text, as they furnish the means 
and plan of our undertaking. 

" Forasmuch as many have taken in hand to set 
forth in order, a declaration of those things." It 
is generally believed that this is an allusion to cer- 
tain apocryphal writings of great antiquity. Let it 
be remembered, however, that two^ only of these 
writings can be traced back as far as the time of 
the apostles ; and that the sacred author had in 
view other relations of the evangelical history, writ- 
ten by faithful christians, is neither affirmed nor 
denied by any testimony. Taking these circum- 

*" The Book of the Hebrews," and "the Book of the Egyp- 
tians." The first is, without doubt, a disfigured copy of the 
gospel of St. Matthew ; the second is but little known. The 
fragments which remain are far from being imbued with the 
spirit of the gospel. 



THE KEW TESTAMENT. 3 

stances into consideration, and reflecting also upon 
his design, it would seem more probable he had 
principally in his mind, the gospels of St. Matthew 
and St. Mark. 

" Which are most surely believed among us." It 
appears from this, that in Palestine and the coun- 
try around, the truth of the gospel was known and 
acknowledged. 

" Even as they delivered them unto us, which 
from the beginning were eye witnesses and minis- 
ters of the word.' 5 A new allusion to the writings 
of Mark and Matthew, a new testimony that Luke 
gave them credit, and gave it as to eye witnesses. 

" It seemed good to me, also having had perfect 
understanding of all things from the very first, to 
write unto thee in order, most excellent Theophi- 
lus." If St. Luke commences then a new gospel, 
it is because he wishes to make a complete work, 
having all the events wihch should be contained in 
it, placed in their proper order. 

" That thou mightest know the certainty of those 
things wherein thou hast been instructed." This 
then is the design of the evangelist. And in or- 
der that it may be accomplished, he immediately 
places his own gospel in the hands of Theophilus, 
and at the same time appeals in it to others as to 
works of the ministry of the word ; he then declares 
that they and he were eye witnesses, or exactly in- 
formed concerning each event. From these cir- 



4 AUTHENTICITY OF 

cumstances, Luke believes himself right in conclu- 
ding that the evangelical history is true. Let us 
follow out and develop the same train of thought. 
The certainty of the authenticity of the gospels. 
The certainty of the knowledge of the event, as re- 
corded by the Evangelist. And, resulting from 
these, the truth of the evangelical history. 



PART FIRST. 
Certainty of the authenticity of the Gospels. 

The certainty of the authenticity of the gospel ! 
Is it then necessary to have this proved ? What 
ancient work is authentic, if the gospels are not? 
Indeed, if any circumstance is embarrassing in our 
undertaking, it is the choice of proof. What kind 
of demonstration do you desire ? Is it of testimony, 
of sentiment, of criticism, of authority ? Do you 
wish historical testimony ? Behold the immediate 
disciples of the apostles, and many other witnesses. 
Behold those learned and wise men, or those dis- 
tinguished for their good faith. Providence has 
preserved to us some precious fragments of their 
writings. Some of these appeal to the words of 
the gospel as to sacred authority ; some name their 
authors, and all proclaim with a powerful voice, 
their authenticity, which no one indeed, in the first 



THE NEW TESTAMENT. O 

age, thought of denying. If the authority of the 
defenders of Christianity does not appear to you to 
be sufficient, we will call to our aid that of its ad- 
versaries. Those famous heretics, and formidable 
enemies who attempted to stifle in its infancy, and 
obscure by their errors, the new born Christianity. 
Celsus Marcion, Valentine, Basilides, and many 
others, whose names alone recall their audacity or 
incredulity. These are the witnesses we have sum- 
moned. The proof we draw from their works, is 
complete. These men, who made so many efforts 
to enfeeble the authority of the gospels, who, if the 
books had not been authentic, would have neces- 
sarily known, and could have easily proved, these 
men, whose interest urged them so strongly to the 
work, did not perceive the possibility, they did not 
indeed think of it. It is from the writings of Mat- 
thew, of Mark, of Luke, and of John, they wish to 
draw the objections and contradictions, which are to 
convince us of the weakness and error of the apos- 
tles of Christ. What is the result of their labors ? 
They not only fail in casting the least shadow over 
the truth of christiantity, but they demonstrate to 
our day its authenticity. They are condemned to as- 
sure its triumph. 

Do you wish proof of another kind ? Do you 
wish with the critic to analyze even the words 
of the sacred writings, and descend to the most in- 
significant details, in order to discover from their 



6 



AUTHENTICITY OF 



secret reports, the presence of error or the seal of 
truth ? This examination is so much the more de- 
cisive, since it never fails in detecting imposture. 
For there never yet has appeared an imposter, who 
has been able completely, to imitate the language 
and conjecture the situation of him, under whose 
name he wished to pass off his own writings. The 
most celebrated historians, indeed, when they 
have spoken of former times, have not been able 
to avoid those mistakes of names, of manners, of 
years or of places, to which a distance of some 
ages necessarily renders them liable. It is here, my 
friends, that the triumph of the gospel and its authen- 
ticity is completely made manifest. These gos- 
pels which bear the names of men surrounded by 
such extraordinary circumstances — placed between 
the Jewish and Roman manners — between the 
Hebrew and Greek languages — between the first 
invasion of the Romans and the overthrow of Ju- 
dea under the Csssars — these gospels, which, if 
they are authentic, oughfto carry the seal of a coun- 
try, of an age and a position, to which we can find 
no parallel, have, for a long series of years, under 
this point of view, been the object of the most pro- 
found discussion, and the most industrious re- 
searches. And yet they stand firm against all op- 
position. 

Let us glance at several of the remarkable coin- 
cidences we find in the gospels. 



THE NEW TESTAMENT. 7 

1. Coincidences of time. Here are several towns, 
the names of which were changed twice ; a few 
years before, and a few years after the coming of 
Jesus Christ, and which bear in our gospel precise- 
ly the names they bore at the time it was written, 
and at that time only. There are the Jewish and 
Roman coins, which we behold in use at the same 
time, the former, however, for the tribute which 
was paid to the priests : the latter for that which Cae- 
sar demanded. These are remarkable circumstan- 
ces, which could not have been met with excepting at 
that time, and which an imposter would never have 
considered. 

2. Coincidences of persons. Antiquity informs 
us that Matthew wrote for the Hebrews, and we 
behold him appealing constantly, and more than 
any other, to the ancient oracles of the Hebrews. 
Antiquity tells us that Mark wrote for the Romans, 
and we behold him employing Latin words, and 
describing particularly the situation and distances 
of various parts of his country, as if his readers 
were strangers to the customs of Palestine. An- 
tiquity informs us that Luke was a physician, being 
of course, more learned than the other evangelists ; 
and we have a more complete and methodical work, 
written indeed as a learned man would write after 
obtaining exact information upon this subject. 

3. Coincidences of deeds. There is the wife of 
Pilate, who, according to the Evangelist, was at 



8 AUTHENTICITY OF 

Jerusalem ; and we learn from Tacitus,^ that if 
Augustus had forbidden the proconsuls bringing 
their wives with them, the prohibition had been re- 
moved by Tiberius. There are the publicans whom 
Jesus called or converted at Capernaum, and at Jer- 
icho, and we learn from another source, that the Ro- 
man customs were established precisely in these 
two cities, and that the Jews were the agents. 

But of what consequence is it, to pursue any far- 
ther this long and always incomplete enumeration. 
As regards coincidences of places, manners and lan- 
guage, the riches of the gospel are immense ; but 
by pursuing this point farther, we should weary 
your attention, long before we finished our task. 

What do you now demand, my friends ? Do 
you wish an imposing authority, and a long pos- 
session of glorious triumphs ? St. John had not 
left the earth when the gospels, designated by the 
names of their four authors, ruled every where in 
the church, the conduct and faith of believers. 
Ages passed away. Each generation, in its turn, 
brought to them its tribute of homage; each gen- 
eration received them as the report of the min- 
isters of the word. Soon, however, the church ex- 
tended and was divided ; sects were created and 
multiplied ; Greeks and Barbarians, the nations of 
the east and the west, were opposed to each other 
in government, in manners and in faith. All 

* Tacit. Annal, I. 40, 41 ; II. 54, 55 ; III. 33, 34. 



THE NEW TESTAMENT. 9 

christians, however, of the known world, agreed in 
receiving" as undoubted and authentic, the writings 
of the disciples, and to them they went, to seek, 
alike, a foundation for their faith, and an excuse 
for cheir errors. 

In the midst of this clashing of opinions and pas- 
sions, what voice is elevated against the gospel ? 
Not one. Friends and enemies render it equal 
homage. But in our day, we have beheld that 
which our fathers did not. We have beheld men, 
some blinded by hate, others puffed up by imaginary 
knowledge, or rather led astray by example, by au- 
thority and by false lights, mingling falsehood with 
truth, answering to proofs by doubts, to reason by 
supposition, overthrowing all received ideas — carry- 
ing against the gospels an audacious hand, and de- 
nouncing them to the world as a collection of false 
traditions. But wherefore should we be aston- 
ished ? This same frenzy for maintaining opinions 
different from the rest of the world, has endeavored 
to wrest from the greatest geniuses of ancient times, 
their renown and most glorious works. And what 
have all these labors effected ? What have they ac- 
complished, uniting against the gospel, science, ge- 
nius, audacity and celebrity ? They have amused 
the curious, frightened the feeble minded, and se- 
duced some to their belief. A controversy has at 
length commenced. Assertions have been reduced 
to their proper value, the torch of truth has been 



iO AUTHENTICITY OF 

lighted, the edifice which had just begun to be ele- 
vated has fallen, and its scattered ruins render a 
new homage to the authenticity of the gospel — 
the homage of science conquered by science itself 
and of hate reduced to silence.^ 

Are not these united proofs sufficiently strong ? 
If not, we have those more powerful, yes, more pow- 
erful, since they rely upon human nature and 
the language of truth. Read, read the gospels — 
and then ask yourselves if they are the work of 
an imposter ; read those narrations marked by so 
much candor and simplicity. Behold the mau- 
ner in which the apostles relate those things they 
had witnessed. They make no comment ; they 
do not seek to create any effect ; and so far from 
endeavoring to prevent any doubts arising upon 
the subject, they do not seem even to have anticipa- 
ted them. Read those discourses of the Saviour, 
so superior to the prejudices of the synagogue, 

* In reading the above, we must remember under what cir- 
cumstances our author wrote. The meaning will then be per- 
fectly obvious to all. He resides at Geneva, in the neighborhood 
of France, in the very centre, as it were, of the theatre of that 
terrible convulsion in religion and opinion, which agitated this 
unfortunate country at the period of the first revolution. The 
effects of the writings of Voltaire and his school upon a nation 
were so remarkable that they must ever be regarded with aston- 
ishment by the sincere christian. That period of darkness has 
passed away. A brighter day has dawned upon France, and in 
the foremost rank of the champions of Christianity, we behold 
those whose early labors and opinions placed them among her 
adversaries. The great work of Constant, which has done so 
much on the continent of Europe, to stay the tide of infidelity, 
we are informed, is the result of labors commenced with the de- 
sign of opposing those great truths,, which it has so ably advoca- 
ted. 



THE NEW TESTAMENT. 11 

and the doctrines of the pagans. Read those dis- 
courses reported without comment, without any 
word of astonishment or even of admiration, but 
which carry, however, on their front the impress 
of the heaven from which they have descended. 
Read those lessons which the gospels teach — so 
extraordinary, so simple, so noble, so easy to be 
comprehended by all, and then say, if you can, that 
it is a work of the imagination. Would an impos- 
ter have written with such simplicity ? Would he 
not have erased many of the particular details, and 
materially altered others ? In a word, is it thus 
any one would have invented ? 

If you approach this work with a heart that is 
peaceful and right, if you carry to it, the sure and 
calm judgment of him who seeks the truth, and 
possess those qualifications which it is necessary 
for him to have who would find it; if you do not 
pretend to understand every thing upon this great 
subject, but know how to recognise the language of 
truth, and appreciate objections at their proper val- 
ue ; if you draw near to God in this work, and 
abandon yourself to the impressions which will be 
excited, we have nothing more to say to you. No, 
my friends, truth has not two languages. She 
makes herself felt in the heart of him who loves 
her, with a power it would be impossible to imi- 
tate. Yes, our gospels are authentic. Never was 
there a history better demonstrated. They are 



12 AUTHENTICITY OF 

authentic, or there is nothing certain in criticism or 
history ; — or the moral sense leads us astray, and 
common sense deceives us. They are true. Af- 
ter so many ages — so many researches — so many 
proofs — ignorance, disquiet, thoughtlessness and 
pride can only doubt. 



PART SECOND. 

The certainty of the knowledge of the Evangelists, 

The gospels are authentic, but were the Evan- 
gelists well informed in those things, concerning 
which they have written ? We will not yet an- 
swer as fully as a christian can answer. We will 
first judge the Evangelists as ordinary historians, 
and make it manifest that even then the knowledge 
they possessed, should place them beyond suspi- 
cion. 

For a corroboration of this assertion, I appeal to 
their persons. Who are they, these, the historians 
of Christ ? They are his neighbors, his friends, his 
companions ; they live with him, accompany him 
in his journeyings, are witnesses of his miracles, 
they are indeed his apostles or the friends and as- 
sociates of the apostles. The first who presents 
himself dwelt at Capernaum, in the same village 
where Jesus sojourned, near to Nazareth where he 
was brought up, upon the border of the lake of 
Tiberias, the theatre of his preaching and miracles ; 



THE NEW TESTAMENT. 13 

called by Jesus almost at the commencement of his 
ministry, he from that time constantly followed 
him, and can present himself with confidence as 
his historian. 

The second is a young man brought up by the 
apostles, and a witness perhaps, with them, of those 
things he was afterwards destined to recount. A 
son of that devout woman whose house served as 
an asylum for the disciples of Christ, a cousin of 
Barnabas, the companion of Paul, and being more- 
over the associate and secretary of Simon Peter. 
Mark has written not only those, things which he 
knew or beheld, but that which Peter dictated to 
him. On this account, Peter, the most zealous of 
all the disciples and the privileged witness of the 
transfiguration, has been regarded by all ancient 
authorities, as the true author of the gospel ac- 
cording to St. Mark. 

The third Evangelist is early associated with the 
apostles in their labors. We cannot however, af- 
firm that he beheld the facts which he has related ; 
there is nothing in his writings which affirms it, 
nor is there anything which proves the contrary. 
But it is certain, that, consecrating to the work of 
Christ, his time and his life, a friend of the apos- 
tles and companion of Paul, writing his gospel af- 
ter thirty years of friendship and union, he had no 
want of opportunity to become well acquainted with 
those things which he has related. 



14 AUTHENTICITY OF 

The last is John, the disciple who reposed upon 
the bosom of Jesus, the well beloved disciple who 
shared the privileges of Peter, who alone had the 
courage to follow his master under the cross, who 
received his last sigh, ran the first to the sepulchre 
and to whose care Jesus left his mother. These 
are our historians. 

I now appeal to their writings. The relations of 
an eye witness have a life and naturalness peculiar 
to themselves. The narrator omits neither the 
movements of the actors, nor the aspect of the 
scene. He retraces a thousand little circumstances, 
which his memory constantly associates with the 
principal deed, but of which another would never 
have dreamed. Who has not remarked in our 
gospels, this circumstance, which can be perceived 
even through a translation ? How can it be de- 
nied, that the Evangelists knew as eye witnesses, 
the transactions which they have related, or at 
least were exactly informed even in the smallest 
particulars. Look at the account which John 
gives of those affecting scenes which followed the 
resurrection of Jesus. What ingenuousness, what 
perfect simplicity in the emotion of that holy wo- 
man,^ who sought the Saviour, turned back, saw 
him, yet did not know him, so much the last 
shadows of night and her own tears obscured her 
sight. How much does that simple, yet sublime dia- 
logue of two words express, " Mary," " My master." 

* John xx, 10—17. 



THE NEW TESTAMENT. 15 

Moreover how much do those scenes in which 
the Evangelist had been himself a spectator, or ac- 
tor, carry by their artlessness and minute fidelity, 
the evidence of an eye witness and exact narrator 
The apostle is not named, but see how he discloses 
himself, in speaking of the " other disciple " who 
ran with Peter to the sepulchre from which Jesus 
had lately risen. ^ Give that scene to a writer of 
fiction ; he will describe to you, without doubt, in 
lofty language, or with a sensibility, perhaps clev- 
erly imitated, the emotion of the apostles in ap- 
proaching the sepulchre of their Master — their un- 
easy look scrutinizing with eagerness the opened 
tomb, the trouble of the guilty and penitent Peter, 
and the august scenes which awaited the disciples 
at that moment of the triumph of Jesus, when he 
was solemnly declared the Son of God, But 
these, the artifices of a skilful and ready imagina- 
tion, are unknown to our true historian. He re- 
counts simply his own actions and feelings, and 
those circumstances which he himself beheld. The 
two apostles departed together ; John arrived first, 
but did not enter ; Peter, coming more slowly, ar- 
rived afterwards, and entered the sepulchre ; the 
linen clothes are upon the ground, the napkin is 
folded up and laid apart. It is easy to imagine, 
perhaps, the troubled mind of the son of Jonas, but 
John says nothing concerning it, he does not ap- 

* John 20, 3—8. 



16 AUTHENTICITY OF 

pear to have perceived it ; he has given us an ac- 
count of that only which he personally experienced. 
He says that he u saw and belie ved." They de- 
parted without having seen Jesus. 

Open St. Mark, and read whatever first meets 
your eye. What truth and life in all his relations. 
It is of little importance whether they are to be at- 
tributed to him or St. Peter ; the result is the same. 
This character of minute fidelity is imprinted upon 
the whole book ; in all those portions at least, where, 
instead of slightly recalling to his recollection the 
transactions, he relates them with considerable de- 
tail. Does he speak of the woman healed by touch- 
ing the garment of Jesus,^ or of the unhappy son 
whom an evil spirit tormented, — he appears yet to 
behold the movements of the Saviour — the eager- 
ness, the tears, the emotions of the actor ; his ears 
yet preserve the impression of the voice of the Sa 
viour, when he had command over nature, and 
snatched from the sepulchre its prey : " EfTata, Tal-. 
isha koumi !"t He repeats these words in the same 
language in which Jesus pronounced them, as he 
heard them at first, and as he afterwards, when wri- 
ting, seemed still to hear. 

I appeal to their testimony. St. Luke tells us 
that these things were " most surely believed 
amongst them ;" he declares that he had " a per- 
fect understanding of all things from the very first ;" 

* Mark v. 25—34. tMark v. 41 ; vii, 34. 



THE NEW TESTAMENT. 17 

and with regard to the other evangelists. M that 
from the beginning, they were eye witnesses." 
Why should this testimony be doubted ? Indeed, 
after what principles do you appreciate the decla- 
rations of a profane writer ? If they are in agree- 
ment with his writings and his situation, if they 
demonstrate his good faith, they are precious docu- 
ments, and carry their own proof. Is not the tes- 
timony of our evangelists, at least, as good as that of 
an ordinary writer? Under what circumstances, 
moreover, do they render that testimony. They are 
at the foot of the cross, ready to follow their master. 
They are able, however, they are able with one 
word, to extinguish the pile and break their chains. 
But in this position, and to defend their preaching, 
even when dying, they exclaim, " That which we 
have heard, which we have seen with, our eyes, 
which we have looked upon, and our hands have 
handled, declare we unto you/'* "For we have 
not followed cunningly devised fables, when we 
made known unto you the power and coming of our 
Lord Jesus Christ, but were eye witnesses of his 
majesty."! " For one cannot but speak the things 
we have seen and heard. "t And shall we not be- 
lieve them? Indeed, if they speak otherwise, if 
they accuse themselves of ignorance and imposture, 
even then we ought to refuse them our credit, and 

* I John i. 1. t2 Peter, 1— 16. iActs iv. 20. 



18 AUTHENTICITY OF 

impute their denial to the executioner. But this 
is not required — they continue firm and die. 

I ask you now, my friends, are we not right in 
affirming that they are well informed ? Can there 
yet remain any doubt ? But if on the one hand, 
the gospels are authentic, and on the other hand the 
evangelists are well informed, is it not yet possible 
to doubt that the evangelical history is true. This 
remains for our examination. 



PART THIRD. 
The Certainty of the Evangelical History. 

If you wish to judge aright, my friends, convey 
yourselves in imagination to the country of Theo- 
philus, or rather suppose in that, wherever you may 
be, separated by time and distance from the origin 
of Christianity, you have had only a confused ac- 
count of Christ and his religion. Suddenly, a fol- 
lower of Jesus presents to you the gospels, and in- 
forms you of the proof for their authenticity. What 
would be the thoughts which would crowd upon 
your mind in examining them ? Here then is the 
history of Christ. It is authentic and dates from 
the time of the Saviour. It is the work of the com- 
panions of his labors. But wherefore do I speak of 
one history alone. Behold in my possession, four 
different and parallel histories, written by four con- 
temporaneous historians, who give a relation of the 



THE NEW TESTAMENT. 19 

same transactions, but with some particular circum- 
stances, or in an order a little different, precisely, in- 
deed, as they appeared to each. Where shall I find 
any facts so well authenticated ? Have I ever had 
any doubts concerning the history of Alexander or 
Augustus, and yet no contemporary historian has 
transmitted it to me. But here we have four con- 
temporaneous historians, four associates of the Sa- 
viour ; men who beheld all this themselves, and con- 
stituted an important part of that which they relate. 
We certainly can find no other actions so w^ell 
attested. 

Can I believe that they wished to deceive ? They 
deceive ! with that tone of good faith, that genuine 
simplicity, that absence of artifice and ostentation ! 
They, poor, suffering, persecuted, deceive to obtain 
contempt and death ! 

Did they not, however, deceive themselves ! — 
What, during sixty years they believed that mira- 
cles were performed, the church believed it with 
them, and they were deceived ! Was he also de- 
ceived, that lame person, w 7 ho, in the name of 
Jesus of Nazareth, recovered the use of his limbs 1 
Was she deceived, that mother, who saw her son 
lying in death, then pressed him in her arms full 
of life ? Never has history rested upon like foun- 
dations ; we say farther, it is not possible for his- 
torical truth to be better demonstrated. 

Moreover, when examining these books still more 
closely, you will find in the nature of the things 



20 AUTHENTICY OF 

they contain, that which is at once an important 
result, and a new proof. These books contain the 
positive declaration, that it was the Spirit of God 
which enlightened the apostles. These things which 
the ministers of the word relate, are the things which 
the Spirit of God gave them the power of doing. 
These men of themselves were ignorant and timid ; 
the Spirit of God changed them into prophets and 
martyrs ; God himself was w ? ith them. This truth 
is inseparable from the history ; it is, in fact, its 
foundation and essence ; and if then these things 
are certain, if the evangelical history does not rest 
upon falsehood, it is evident that God himself was 
the instructer of these writers. Divine inspiration, 
a necessary, though mediate consequence, of the au- 
thenticity of the gospels, is an important doctrine, 
which being the rampart of Christianity, the foun- 
dation and support of the protestant faith, forms a 
decisive boundary between all classes of the skep- 
tical on one side, and all sects of christians on the 
other. This divine inspiration, proved by a series 
of facts, confirmed by the declarations of the Saviour 
and his apostles, reacts in its turn upon this same 
history of w hich it is the consequence, giving us a 
firmer faith, a more entire confidence, and a sweet, 
er and profounder peace. Yes, it is not upon the 
word of man, it is upon the word of God himself* 
that you rely. Let us give thanks to him that he 
has given us an evidence equal to his revelation. 
He has willed that if man has yet some labor to 



THE NEW TESTAMENT. 21 

perform, in order to assure himself of the authen- 
ticity of that revelation, he shall be able to recog- 
nise it by certain and undoubted signs. The gos- 
pel is true. It comes, bringing consolation to the un- 
happy whom the world abandons, assuaging the 
grief of the sick, sustaining the dying. How much 
joy must Theophilus have experienced in reading 
these divine writings, in contemplating one after 
another, the powerful proofs for their truth and di- 
vine origin, in discovering thus, at once, that he 
was a child of God, saved by divine grace, and ren- 
dered immortal. My friends, we also have been 
declared heirs of God and co-heirs with Christ. 
For us also is the chart of safety, and the good 
news. For us also the gospel is true. Let us be 
of good cheer, and, retaining firmly the hope which 
is in us, our sorrows will be changed to a voice of 
hope and love. You, whom a troubled conscience 
deprives of rest, let your repentant heart elevate it- 
self with confidence to him who has attached to his 
cross the act of our condemnation. You, who weep 
under a load of misery, recollect that the gospel is 
announced to the poor, and that the gospel is true. 
You, whom an unquiet mind has not yet permitted 
to find at the feet of Christ, conviction and faith, 
know that the gospel is true, and that doubt is not 
permitted to him who examines, reasons and feels. 
Be of good cheer, children of the dust, there are no 
more doubts without conviction, no more griefs 



22 AUTHENTICITY OF 

without a remedy, no faults without pardon ; the 
good tidings are proclaimed, and the gospel is true. 
Yes, my friends, as surely as we are now alive, 
and are soon to die and pass to the judgment, as 
surely as for our sins we have need of pardon, so 
surely Christ has died for our transgressions, and 
risen for our justification, so surely our master has 
suffered, leaving us an example, that we may fol- 
low in his footsteps, so surely is he sitting at the 
right hand of the Father, and preparing for us pla- 
ces by his side. 

My friends, fellow travellers through the journey 
and trials of life, it is necessary to preserve and de- 
fend as our most precious treasure, it is necessary 
to study and love as our highest title of glory, that 
gospel which is the gift of God. Let us be careful 
and never permit that confidence in its truth, that 
fervor of thankfulness and of faith, that boundless 
submission of a sincere and devout heart, without 
which it will avail us nothing, ever to become en- 
feebled and extinguished. How can the gospel 
console us in adversity, if it be not our constant 
companion, always maintaining its power over our 
hearts, always present to our thoughts ? How can 
it make us victorious over the world, if it has not 
taught us to subdue ourselves? It is necessary to 
render its lessons familiar, to recur to them fre- 
quently and with pleasure, to have them, if I may 
so say, impressed upon our heart, in order that they 



THE NEW TESTAMENT. 23 

may maintain a constant influence, and exercise a 
kind control. If it be a stranger who counsels in- 
stead of a master who commands, it cannot aid us 
in contending against the enemies of our soul ; if 
we behold it with indifference and treat it with neg- 
lect, it will not metamorphose itself suddenly, at the 
day of need, into a hopeful, intimate, and powerful 
friend. Let it not be to us a useless and lifeless 
book ; may it be a precious pearl which it is nec- 
essary to obtain at any price ; — the tree, whose 
refreshing shade shelters the whole human family. 
While we hide the treasure in the earth, it is car- 
ried by pious hands to the east and the west, its 
blessed words scattered liberally wherever man is 
found, are'making, day by day, by their own inward 
power, new conquests to the faith. Already, distant 
islands are peopled by christians. Already, those 
savage shores, which eternal snows cover, or which 
are burnt up by the scorching sun, resound with 
the name of Christ. Already, in another hemis- 
phere, the surprised navigator beholds faithful and 
holy churches arising from the bosom of the ocean. 
A witness to their charity, their probity, their pu- 
rity and their zeal, he thinks he has discovered 
those early christians who had only one heart and 
one soul, and he seeks to discover by what power 
a perverse, cruel and dissolute generation have be- 
come in one day, a pure, upright and humane peo- 
ple. It seems as if God wished to renew the an- 



24 AUTHENTICITY OF 

cient miracles, and to give to his word a second de- 
monstration of power. And shall we, called at the 
first hour, the eldest in faith, forget our privilege, 
and neglect those powerful means of salvation ? 
Shall the good tidings be to us useless ? God grant 
that we may be preserved from so great a blind- 
ness. May he grant that his gospel may retain 
over our souls its power, and be the subject of our 
dearest thought and greatest joy. May it be our 
support in affliction, our strength in temptation, the 
guide of our reason, the light of our life. May we 
study it by day, reflect upon it by night, meditate 
upon it in our journeyings, explain it to our chil- 
dren, and be obedient to it always. Father in hea- 
ven, we implore thy favor upon our intentions and 
feeble efforts ; we implore it upon these religious 
exercises, upon these thy servants who love to as- 
semble here, and upon those whose duty it is to 
instruct them. May we hear with devotion the 
touching and sublime history. May we listen as 
we ought, to the history of the salvation of the hu- 
man race. May it fill us with love, with zeal, and 
with faith. May it transform us into new creatures, 
and cause us to live, die, and rise christians. 



PART FIRST. 



PROPOSITIONS RELATIVE TO THE 
GOSPELS. 



ILLUSTRATIONS, 

To make amends for the brevity of the preceding discourse. 
a series of chapters is added, which are designed to recall some 
interesting facts and important ideas, and nnfold several argu- 
ments and new results. 

The illustrations will be relative to the Gospels, the other 
looks of the l\ew Testament, and to the whole revelation con- 
sidered under one general point of view. They will thus be 
presented in three distinct parts. 



PART FIRST, 

PROPOSITIONS RELATIVE TO THE GOSPELS. 
The propositions which are now to occupy our attention re- 
late— 

1. To the authenticity of the Gospels; 

2. To the veracity of their authors ; 

3. To their integrity; 

4. To the particular nature of each GospeL 

CHAPTER FIRST. 

PROPOSITIONS RELATIVE TO THE AUTHENTICITY 
OF THE GOSPELS. 

THE GENERAL PROOFS FOR THEIR AUTHENTICITY. 

Our limits will not allow us to unfold them all, 
I shall confine myself in this chapter, to the men- 
tioning of the various kinds, and shall in the next 
point out some of the most important. 

Before admitting the authenticity of the sacred 
book, we have a right to demand the same proof 
and the same certainty, which we demand for the 
authenticity of profane writings ; and we have no 
more right in one case than in the other, to refuse 
our assent to the strength of particular proof. The 



30 AUTHENTICITY OF 

nature of the book causes no change. We how- 
ever readily acknowledge that the importance of 
the subject, and the number and seriousness of the 
consequences, should render the examination more 
rigid when it acts upon sacred subjects. The de- 
fenders of the sacred books have no cause to fear 
enlightened, sagacious and impartial adversaries. 

The proofs demanded are external and internal, 
or in other words, historical and critical. These 
two classes are divided into many others. 

Historical proof rests upon testimony ', when learn- 
ed and competent witnesses, worthy of credit, and 
connected with the author by time, place or circum- 
stance, are summoned^ in favor of the authenticity 
of any book. 

It rests upon authority, when the authenticity has 
been admitted without contradiction, in all places 
and at all times ; or, at least, in those eras and in 
those places sufficiently proper to decide the ques- 
tion. 

Upon the nature of things, when circumstances 
give a strong probability to the hypothesis of their 
authenticity, and render an error impossible or at 
least very improbable. 

Critical proof rests sometimes upon a resem- 
blance of style and ideas, between the book under 
examination and other writings by the same author. 
Sometimes, upon the absence of anachronisms and 
errors. Sometimes, upon that tone of candor and 



THE NEW TESTAMENT. 31 

naturalness which imposture cannot imitate, and 
upon those confessions and ingenuous expressions 
which are impressed with such good faith, that they 
necessarily carry conviction to the mind of the 
reader. 

To these two great classes of proof we can yet 
add an indirect one, more decisive and excellent 
than is generally supposed, namely the small num- 
ber and feebleness of objections. 

There is perhaps no ancient and profane work, 
which unites all these proofs, at least, in a high 
degree. In order that a book be recognised as au- 
thentic, it is sufficient if it have some of these proofs 
clearly and decidedly in its favor ; and that others, 
if they be wanting, at least do not prove any thing 
against it. As regards the gospels, we can affirm 
that their authenticity rests upon all, and it is not- 
withstanding the agreement of all that some still 
obstinately doubt ; a perseverance which seems 
necessarily to suppose a want of judgment, of 
knowledge or of impartiality. Indeed, if one pos- 
itive and well established proof be able to satisfy 
the most rigorous criticism in the absence of all oth- 
ers, what strength must there be in all united. It 
would seem impossible to regard the gospels as the 
work of imposture, if even no ancient document 
rendered its testimony ; but the most ancient writ- 
ings exhibit to us, without dispute, the strongest 
testimony of the friends and enemies of the faith, 



32 AUTHENTICITY OF 

from the east and the west, among christians and 
pagans, the fathers, and interpreters. 

When we pass from historical to critical proof 
we discover inthese books,withyet stronger evidence, 
the seal of truth : we find also those touches of nat- 
uralness and feeling, that intimate connection be- 
tween the facts and the style, which a sensible, im- 
partial and judicious man cannot resist. When, 
at last, we examine the objections of adversaries to 
discover what powerful motives they can have to 
doubt against such strong evidence, we have exhib- 
ited to us only insignificant difficulties or light ob- 
scurities, from which no book is exempt. 

These different proofs of the authenticity of the 
gospels do not remain the exclusive property of a few 
learned men. The result of numerous, various, 
successive researches, of animated and contradic- 
tory discussions, they have been deposited with all 
their developments, in numerous works, for the ex- 
amination of the whole world. My design in this 
volume is to develop only a small number of the 
most important, and most worthy our attention. For 
the remainder, I would direct my readers to the 
works of the following authors. 

First of all, I would recommend Paley. He has 
given considerable space to the question of the au- 
thenticity of the gospels, in his treatise upon the 
evidences of Christianity, and there, as in all his 
writings, he is distinguished by the double merit of 



THE NEW TESTAMENT. 33 

logic and perspicuity. If he was not the first to 
discover by his own researches, the citations and 
facts which he has appealed to, as testimony to 
his assertions, lie shows at least all the judgment 
and knowledge necessary in selecting from the 
works of others. He excels in the talent of making 
himself understood; and his calm and methodical 
reasoning, his sincere and convincing logic, exer- 
cise a powerful control over his readers. He 
quotes upon the authority of Lardner, the critical 
coincidences of the gospels, and the numerous tes- 
timonials which were rendered to these books dur- 
ing the second and third centuries. He classes these 
evidences and arranges them in an order the most 
clear and persuasive. He exhibits these writings 
from their origin, quoted with veneration, distin- 
guished by particular titles, read and publicly ex- 
plained in religious assemblies, the object of com- 
mentaries, of versions and harmonies, universally 
received by all sects and all parties as authentic 
documents of the faith of christians. This work 
is within the reach and should be read by every 
christian. 

Michaelis has discoursed concerning the same 
question in his "Introduction to the New Testa- 
ment," in a manner undoubtedly less methodical 
and even less complete. But this disadvantage is 
in a great measure compensated by the superiority 
of the author in originality and learning, In read- 
3 



34 AUTHENTICITY OF 

ing his work, we perceive, immediately, that he 
speaks in his own name and does not make any 
statement, the truth of which he has not examined for 
himself. He throws a new light upon his subject 
by familiar examples; he gives reasons for his 
doubts, and makes the reader a witness of his labors 
and fidelity. If Paley is better adapted to general 
readers, Michaelis, it appears to me, is particularly 
adapted to theologians. 

Within a few years new adversaries have de- 
clared themselves in Germany. They have labori- 
ously raised against the authenticity of the gos- 
pels, spiritual, learned and frivolous hypotheses, 
the sad products of an erudition abounding with 
sophisms. Notwithstanding their temporary success, 
they can be regarded only as the misplaced exer- 
tions of ingenious minds, more desirous of novelty 
and proud of their own theories, than regardful 
of reason and truth. As we ought to expect, new 
defenders have undertaken to refute these new ene- 
mies. Hug* among others, has opposed them with 
skilful reasoning and in a manner peculiar to him- 
self. He has also added some direct proofs in favor 
of the authenticity of the gospels; but urged on- 
ward, perhaps without his knowledge, as the men 
with whom he had to contend, by his taste for in- 
genious and new things, he has handled this subject 
in a powerful, ingenious and interesting manner, 
but not so completely as could have been desired. 

* Einleitung die Schriftcn des Neun Testament. 



THE NEW TESTAMENT. 35 

He is bound and limited by two striking proofs — 
the critical coincidences, and the testimony of the 
enemies of the faith. 

Olshausen, who is limited to the discussion of 
historical proof, has left far behind all his predeces- 
sors within this narrow field. He has fully ex- 
amined the subject with all the good sense, know- 
ledge and fidelity desirable. Free from pretension 
and display, he has conscientously sought the 
truth. He has laboriously examined, what others 
have been contented in slightly glancing at ; and 
without any exaggeration or evasion, has so combin- 
ed the testimony and facts, as to create entirely new 
results, and decisive and unexpected proofs. Un- 
happily this remarkable work has not been trans- 
lated ; it is perhaps too exclusively designed for 
learned men ever to be so. The following section 
is mostly extracted from this work. I ask indul- 
gence for the critical and historical details upon 
which I am about to enter ; the importance and 
nature of the subject absolutely demand them. 



SECTION SECOND. 

HISTORICAL PROOFS. 

Since the middle of the second century only, the 
primitive church has left numerous and clear doc- 
uments ; from this period we also find the four 



36 AUTHENTICITY OF 

gospels generally admitted. The church regarded 
them as authentic, having received them from the 
preceding generation, to which they had been trans- 
mitted by the apostles themselves, or by their im- 
mediate disciples. Before this, the Christians num- 
bered few learned men, and their teachers were 
engaged in acting more than in writing. Moreover 
some pages only, or some lines of the few works of 
the early fathers have descended to us, and we 
cannot expect to find in them positive testimony in 
favor of the authenticity of the gospels. The authors 
of the apostolic age appeal oftener to the preachings 
than to the writings of the apostles ; for they had 
heard the first, and the want of the other was hardly 
yet perceived. Already however, in the first half 
of the second century, we discover some positive 
homage paid to the evangelical writings. To one 
who knows how to examine, analyse and compare, 
the history of the church and of the fathers, furnish, 
at this period, satisfactory arguments, although often 
isolated and incomplete. 

I will commence by pointing out some of the 
most striking arguments relative to each gospel 
separately. After which I will select others relative 
to the union of the gospels ; and then point out some 
general proofs, not the only or most powerful, but 
those least know r n, and those also which extend 
to the remotest period. 



THE NEW TESTAMENT. 37 

GOSPEL OF MATTHEW. 

We find, at the first investigation, a singular phe- 
nomenon, which seems to obscure the origin of this 
gospel and raise a doubt as to its authenticity. It 
is necessary to say a few words with regard to it. 

In our collection of the New Testament, the gos- 
pel of Matthew is written like the other gospels, in 
Greek. The style and all the internal proofs tend 
not only to persuade, but to demonstrate, that this is 
truly the original work of Matthew, and not a 
translation. But the earliest testimonies of the 
fathers agree in affirming that this apostle wrote 
in Hebrew, and that in their time his book existed 
in that language. 

We remark, in the first place, that this difficulty 
does not relate to the authenticity of the gospel, but 
to the original language of the authentic gospel. 
External evidence tells us that this gospel was 
written in Hebrew ; internal, that it was written in 
Greek. This is the only contradiction. It does 
not bear upon the fundamental question. This is 
not the less decided by numerous and varied argu- 
ments, from which it results in the first place, that 
Matthew has written a gospel, then, that this gospel 
in whatever language it may have been written, 
contains precisely the same statements and facts 
which we find in the first of our collection. 

This difficulty, when examined and placed within 



38 AUTHENTICITY OF 

proper limits, is not necessarily a contradiction. 
For who indeed has informed us that Matthew did 
not write both in Greek and Hebrew ? In Hebrew, 
for the Hebrews of whom he was a particular apos- 
tle ; and in Greek, for the church in general. Why 
should this be improbable ? Does not this hy- 
pothesis find a sufficient motive in the circumstances 
and wants of the primitive church ? Are we not 
almost driven to this supposition by the strength of 
opposing evidence ? Or may we not rather suppose 
that this gospel, originally written in Greek, was 
immediately, and with the approbation of the apostle, 
translated into Hebrew by some disciple. It could 
thus be regarded as the original work of Matthew, 
and delivered as such to the churches. In either 
case the contradiction disappears, the difficulty is 
explained, and the evidences have all their force. 
They are indeed strengthened by this difficulty, for 
we now find that the authenticity of this gospel rests 
upon two different copies, both positive, ancient, and 
ascending to the same source. 

From the first origin of the church, a sect of He- 
brew Christians existed at Jerusalem, called Nazar* 
enes, who, wishing to preserve the law, adopted into 
it the whole gospel. Separated from the church 
by their faith, their language, and yet more by their 
origin, their national prejudices and their habits, 
they remained always isolated and but little known. 
They suffered doubly from Roman tyranny, as Chris- 



THE NEW TESTAMENT. 39 

tians and as Jews, and finished their course by di- 
viding into small sects, which shortly afterwards 
disappeared ; history never having deigned to in- 
form us when and how they became extinct. 

History however has furnished us several impor- 
tant results upon the subject. 

These sectaries, who were established in Palestine, 
declared themselves and were believed to be, the 
depositaries of the gospel of Matthew. We find 
that this is in accordance with a tradition preserved 
by Eusebius, which was generally admitted in his 
time, and confirmed by the internal evidence of the 
first gospel. According to this history, Matthew, 
the first teacher of the Hebrew Christians of Pal- 
estine, had written for his disciples. The Nazarenes 
possessed and read this gospel in Hebrew. What- 
ever was the origin of this Hebrew form, it assumed 
it necessarily among those who were not well 
acquainted with Greek, but spoke Hebrew constant- 
ly, and retained their national language through 
patriotism and pride. Being Jews rather than 
Christians, they wished no other gospel than that, 
because Matthew alone had been the particular 
apostle of their country. When these sects, iso- 
lated from the universal church, were destroyed 
under the persecution, their Hebrew gospel could 
not survive them. Written in an unknown idiom, 
and disfigured by numerous interpolations, it per- 
ished with its guardians. .2. The gospel was altered 



40 AUTHENTICITY OF 

in the hands of the Ebionites or Nazarenes, who 
being an ignorant and small sect and moreover 
hardly Christian, were not the right persons to 
watch over its integrity. The Nazarenes also en- 
larged by degrees this gospel by inserting in the 
history of Jesus Christ many words and facts pre- 
served only by a doubtful tradition. But (an im- 
portant circumstance for the proof which this altered 
gospel is able to furnish us) they added and did not 
retrench. It is necessary to except, however, the 
suppression of the first two chapters, which were 
admitted by a part of their number only. 

The apocryphal gospel celebrated in the first 
church under the name of the gospel of the He- 
brews, is no other than the disfigured work of Mat- 
thew. 

3. These alterations were introduced slowly. 
The higher we ascend in the history of this Hebrew 
gospel, the fewer we find. As we descend they 
become more and more frequent. At first, this 
gospel was identical with the Matthew which we 
possess. We perceive at once all the strength 
which this fact adds, or rather restores, to the testi- 
mony of these Nazarenes. 

We conclude from these facts that we have, in 
favor of the gospel of Matthew, the testimony of a 
church composed of the immediate disciples of this 
apostle. Proud of this gospel, the only one writteo 



THE NEW TESTA3IENT. 41 

in their idiom and by their apostle, the Nazarenes 
adopted this alone. 

We remark, moreover, in passing, that this tes- 
timony explains the origin and nature of the gospel 
of the Hebrews. 

Whilst the Jewish Christians are furnishing this 
ancient and singular testimony, the universal church 
of the second century does not render a less posi- 
tive, in favor of the Greek text of the same evan- 
gelist. 

We have, then, in favor of the gospel of Matthew 
a second witness, the Catholic or general church, 
an ancient and clear evidence, and so much the 
more worthy of credit, as it agrees with that of an 
opposing and despised sect. If the Catholic church 
had not been certain of the authenticity of the gos- 
pel of Matthew, it is not with the Nazarenes that 
they would have sought it. I repeat ; we have in 
favor of this gospel two isolated and concordant tes- 
timonials, derived from two different traditions and 
two hostile churches. A state of things which 
cannot be explained only by a common source, by 
a gospel really authentic and truly the work of 
Matthew. ^ 



* The Nazarenes and Ebionites -were different sects of that 
class of Christians termed Jewish Christians. They haYe been 
by many confounded together. This is probably owing to the 
circumstance of their possessing m common the gospel of St. 
Matthew written in Hebrew, as weil as from their having given 
a preference to this gospel above the others. This is a "fact to 
which, the ancient authorities unanimously give their testimony, 



42 AUTHENTICITY OF 

GOSPEL OF MARK. 

This gospel, being less complete and original 
than the others, has, owing to this circumstance left 
fewer traces in the monuments of the ancient church. 
Of all the gospels, this alone, was not exclusively 
preferred by any particular sect, and did not repre- 
sent any religious tendency. It is probably owing 
to this, that it has not been subject to any consider- 
able alterations, nor frequent or very ancient quota- 
tions. We find however, a remarkable testimony 
which is rendered for it by an immediate disciple of 
Jesus Christ. 

Papias, a disciple of St. John and bishop of Hi- 
erapolis, knew in Asia two disciples of the Saviour, 
Aristeon and John the presbyter. He obtained 
from them the most exact relations concerning the 
Saviour and his apostles, and deposited them in a 
book, some fragments of which Eusebius has pre- 
served. One of these relates to St. Mark which I 
will translate literally. " Behold" says Papias, 
"what the presbyter said;" Mark having become 

It was undoubtedly the common belief of all Christians. But 
this concurrence 01 opinion between the Nazarenes and Ebion- 
ites with regard to the gospel of St. Matthew, should not lead 
us to the belief that they were the same sect. In some respects 
their opinions were similar, but mothers, widely different. The 
most marked distinction is found in their views of the connection 
between the old and new dispensation. The Ehionites wished, 
to maintain the Jewish law in all its rigor. The Nazarenes, 
while they wished to have the law observed, did not esteem it 
to be essential, that all who were converted to Christianity should 
be bound by its forms. They were also distinguished by other 
differences of a simular nature. 



THE NEW TESTAMENT. 43 

the interpreter of Peter, placed carefully in writing 
all that he remembered ; he did not however place 
in order the discourses and actions of Jesus Christ, 
for he had not been the disciple of the Lord ; he 
had only followed Peter who gave his instructions 
according to circumstances, and without forming 
under a regular arrangement, the discourses of the 
Lord. We cannot, therefore, reproach Mark with 
any thing peculiar in this gospel, for Peter dictated 
it. Mark's only solicitude was not to omit or 
alter any thing which he had learned." ^ 

Some one may perhaps answer that this 
relation has descended to us, through the hearsay 
of a man of little judgment; and that his work 
contains many vague and probably incorrect state- 
ments. Without wishing to deny or discuss these 
assertions, I believe however with Olshausen that 
we can attain from hence the following conclusions ; 

1. We have an exact and very ancient testimony 
in favor of the gospel of Mark. 

2. This testimony does not rest upon a vague 
tradition, but upon the assertion of a known person, 
designated by name, presented as a guarantee of 
its truth, and as far as we are able to judge, an im- 
partial witness. 

3. If we call in question the relation of John 
the presbyter, this testimony nevertheless proves 

* Papias flourished about the year 116. He is the first writer 
by whom any of the gospels are mentioned. In the fragment 
preserved by Eusebius in his Ecclesiastical History he terms 
them oracles. 



44 AUTHENTICITY OF 

that at the time of Papias, the gospel of Mark was 
generally known ; or in other words, that in the first 
third of the second century there was no doubt 
with regard to its authenticity. 

GOSPEL OF LUKE. 

As the gospel of Matthew, so the gospel of Luke 
presents in favor of its authenticity, the exclusive 
preference of an heretical sect and the general sup- 
port of the true church. Only as the Marcionites 
did not exist at the time of the apostles, their testi- 
mony has much less of force than that of the Naz- 
arenes. It proves only the conviction of their chief, 
a presumptuous and learned man, and the universal 
belief of his cotemporaries. 

The sect of the Marcionites was entirely opposed 
to that of the Jewish Christians. Marcion not only 
refused to receive the law, but also the Jewish rev- 
elation. He attacked the whole old Testament, and 
excluded from the New, all which he could not 
bend to his own doctrine. As Matthew had been 
the apostle of the Hebrews, as his gospel insists 
moreover upon works of obedience, and as he was 
for this double reason preferred by those portions 
of the church, which gave to Christianity a Jewish 
and legal complexion, so Paul who had been the 
apostle of the calling of the Gentiles and of justifi- 
cation by faith, was held in greater veneration by 
those christians who exalted the opposite tendency. 



THE NEW TESTAMENT. 45 

Marcion also maintained that all the apostles ex- 
cepting Paul, had altered the doctrine of their Mas- 
ter, and that he had, therefore, adopted for his sect 
the gospel of Luke, the disciple of Paul. This 
gospel, addressed to a Roman, written as is gener- 
ally believed, under the eye of Paul, and in the 
bosom of that celebrated church of Rome which had 
been so strongly prejudiced by the epistles and 
preaching of Paul, against the doctrine of Jewish 
justification, was that indeed which Marcion would 
necessarily prefer. If he rejected the others, he 
did not however deny their authenticity, and this 
is, consequently, a striking testimony which he has 
rendered in their favor. He rejected them only as 
opposed to the true doctrines, that is to say, to his 
own. He pushed still farther this singular preten- 
sion to decide absolutely in a matter of faith. 
Without attacking the authenticity or purity of the 
only gospel which he deigned to admit, he permitted 
himself daringly to suppress whatever was not 
agreeable to him. He erased nearly all the passa- 
ges which contradicted his new dogmas; he per- 
mitted some to remain which he could turn to his 
own purpose, and thus interpreted those which he 
dared not retrench. Then, reuniting this gospel 
thus modified to the ten Epistles of St. Paul, he 
formed a New Testament at will, and gave it to 
his disciples, as the only Bible whose precepts 
ought to regulate their belief. 



46 AUTHENTICITY OF 

We shall show in another article the real testi- 
mony which Marcion rendered to the canonical 
book. The question now is with regard to St. 
Luke, and it is very evident from what precedes 
that Marcion regarded his history of the Saviour, 
as authentic. The audacity with which he sup- 
pressed some words is another affair, and does not 
in the least weaken the testimony of which I speak. 
It is the historical opinion of Marcion and the gen- 
eral opinion of his time now under consideration. 
This testimony ascends at least to the year 140, for 
already before this epoch, Marcion, the son of a 
bishop of Sinope, had arrived at Rome, excom- 
municated by his father, and ten years after, 
his sect had expanded and his pretended New Tes- 
tament was adopted by his followers. 

Whilst Marcion renders, in this manner, testimo- 
ny in favor of the gospel of Luke, the universal 
church receives it also, but treats it with more re- 
spect. We will prove this when speaking of the 
evangelical books. We will now content our- 
selves in affirming that the most ancient documents 
of the history of the church, the quotations of Irse- 
neus in the second half of the second century, as 
well as those of Justin in the first, show us the 
gospel of Luke admitted without dispute in all the 
known churches. 

This testimony, joined with that of the Marcion- 
ites, appears to me to have all the power desirable. 



THE NEW TESTAMENT. 47 

GOSPEL OF JOHN. 

It would be easy to form a volume from the con- 
siderations and historical proofs, upon which the 
authenticity of this gospel rests. I limit myself to 
one only. 

John, the teacher of Ephesus, composed and sent 
forth this gospel from that place, and also died there 
at the end of the first century. All this is at least 
highly probable. A long career, filled by the 
high functions of the apostleship, full of virtue 
and zeal, surrounded by honor and celebrity, had 
multiplied in Asia Minor the disciples of the holy 
apostle. Fifty years had passed away after his 
death. Those who had formerly received his in- 
structions, proud of that privilege, did not neglect 
occasions for calling them to memory. Now, is it 
probable, is it even possible, that under such circum- 
stances, the remembrance of the apostle being yet 
alive in his church, a supposititious gospel under his 
name would have been received into the midst of 
those who had personally known him. Would any 
circumstances have caused to be received at Ephe- 
sus, as written by John and for the Ephesians, as 
published amongst them by himself, a history, which 
John had not in reality written, and which the Ephe- 
sians had never in reality received. By what pro- 
digy could this apocryphal gospel have found 
itself received, known and acknowledged by the 
immediate disciples of the supposed writer ? 



48 AUTHENTICITY OF 

Such indeed was the state of affairs fifty years 
•after the death of the son of Zebedee. This is 
proved by the history of the second and third cen- 
turies. I cannot give here, all the developments of 
this proof; I limit myself to some particular details. 
And I do not affirm any thing in this article which 
has not been proved and sufficiently revealed by 
Olshausen. 

Polycarp bishop of Smyrna, and Papias, bishop 
of Hierapolis, had both been disciples of John, both 
lived and taught in the first part of the second cen- 
tury, in that same Asia Minor where John had 
lived and taught. They both were acquainted with 
the gospel of John, were surrounded by those who 
knew and acknowledged its claims, and they never 
expressed any doubts as to its authenticity. We 
possess, it is true, a few lines only of the writings of 
these fathers, and in those lines there is no ques- 
tion raised with regard to the gospel of John ; this 
want is sufficiently supplied from other indications. 
Thus, for example, Polycarp quotes the first epis- 
tle of this apostle, and according to Eusebius, Pa- 
pias has likewise quoted it. Now we have a right 
to affirm that no one could have received the epis- 
tle without also receiving the gospel. Too many 
critical and historical arguments bind these two 
writings together, to permit them ever to be sepa- 
rated. Even at present the authenticity of one and 
the other is, by common consent, constantly defend- 



THE NEW TESTAMENT. 49 

ed or denied. No one believes it possible to sep- 
arate them. Moreover, Eusebius who knew and 
had carefully studied the writings of Polycarp and 
Papias, as he had those of all the fathers, constantly 
affirms that all admitted the authenticity of this 
gospel, and that it had never been contested. 

Irenseus, bishop of Lyons, was a disciple of Poly- 
carp ; he preserved a remembrance full of venera- 
tion for his master ; he loved to recall his precepts 
and his virtues. Now, this same Irenseus enters 
with considerable detail into the question of the 
authenticity of the gospels, he defends them with 
zeal, and says that he had never heard it asserted 
that any doubt had ever been raised against that of 
John in any of the churches, scattered over the sur- 
face of the extensive Roman empire. And yet Ire- 
nasus was contending with the Gnostics, while they 
were making use of this very gospel, endeavoring 
by misusing it, to defend their errors. It is to the 
Gnostics that in our day this gospel has been at- 
tributed. If Irenasus had had any doubts upon the 
authenticity, or divinity of this work, would he 
have permitted such easy means of confuting his 
enemies, to have escaped him. Polycarp himself 
was their adversary, and has added by his silence, 
a powerful testimony. Would he have silently con- 
sented that these detested heretics should defend 
themselves in the name of his master, attributing 
to him an apocryphal work in order to trace to 
such a source their errors. 
4 



50 AUTHENTICITY OF 

We could perhaps draw a new proof from the 
testimony of another sect which arose in Asia, at 
the death of Polycarp. I refer to the Montanistes, 
who likewise endeavored to support their errors by 
the gospel of John. But not being able to dwell 
upon all, I pass to a very different sect, which, on 
the contrary, rejected all the writings of the apos- 
tle of Ephesus. It may seem that the testimony 
of this singular sect may be an objection to our 
thesis ; nevertheless, the nature and motives of 
these attacks furnish us in reality an irresistible 
argument. It discovers indeed the subtleness and 
partiality of those weak adversaries, who alone in 
those early days, believed it possible to reject the 
gospel of John. 

The Aloges formed a sect but little known — 
they were without power, and of short duration. 
It appears that Eusebius and Irenseus had never 
heard them mentioned. Enemies of the Monta- 
nistes, they rejected the gospel of John entirely 
through dogmatical motives, in order to triumph 
over those sectaries. That which the love of 
truth and respect for the memory and mission of 
the apostle, had prohibited to lrenseus and Poly- . 
carp, the Aloges more passionate and less instruc- 
ted were driven to do. Urged onward by the same 
spirit of dispute, they denied even all the gifts of 
the Holy Spirit, and as they excluded from their 
faith, a belief in the divine protection promised by 



THE NEW TESTAMENT. 51 

Jesus, they excluded it from the book of the law, 
where it was more specially announced. Acting 
from such motives, these sectarians, for this alone, 
merit little attention. Even then, in denying the 
fourth gospel, could they have defended themselves 
by historical argument and plausible objections, 
their reasons would have been always suspected., 
But they were not able to make any attack worthy 
of the least credit. All that we are able to gather 
proves that they drew no objection from history, 
and did not support themselves by any previous 
doubts ; they sought only critical difficulties, and 
the most miserable which can be imagined. These 
were chiefly the differences between St. John and 
the* other evangelists in the order of narrated 
events. After having examined their objections we 
cannot but conclude that such adversaries are val- 
uable to their opponents. 

CANONICAL BOOKS. 

Having pointed out some of the principal histor- 
ical truths of the gospels separately, we will now 
seek those of the whole collection. 

From the conclusion, and even from the middle 
of the second century, we find numerous positive 
and exact testimonies. Irenseus, Clement of Alex- 
andria, and Tertullian, speak of the canonical books 
as of a collection generally and for a long period 
admitted, and venerated ; of the contents and au- 



52 AUTHENTICITY OF 

thenticity of which no one had, or could have 
any thought of doubting. We find by their writ- 
ings that from Africa to Gaul, from Rome to Syria ? 
from Asia Minor to Egypt, that every where, in a 
word where Christianity had spread her churches^ 
this collection was the only one received, which 
causes it to be retraced to the origin of the diffusion 
of the faith, that is to say to the origin of Christian- 
ity. Besides, by another hypothesis, it would be 
necessary that one gospel had been declared 
preferable to others, after a public and positive de- 
cision, and by an authority sufficiently powerful 
to make this choice universal and marked. Now 
we cannot find any trace of this decision and au- 
thority ; we do not know to what period and what 
place it can be assigned. We are powerfully led 
to the idea that this collection is as ancient as the 
apostles ; that these writings, by the fact alone of 
their known origin, were placed apart from all apo- 
cryphal books, from all profane writings, and com- 
pared, brought together and united by faithful 
persons without any agreement or effort. 

The testimony of Irenseus is particularly worthy 
our attention. The nature of this testimony, indeed, 
and the character of the witness, are all we ought 
or can require. The writer is well informed, and 
his assertions are clear and particular. 

Irenseus was the follower of Polycarp, the dis- 
ciple of St. John, and also of the other apostles. 



THE NEW TESTAMENT. 53 

He had surveyed the churches of half the chris- 
tian world ; he was born and had been edu- 
cated in Asia ; he was a bishop among the Gauls, 
and had been on a mission to Rome. 

Irenasus * declares, m the strongest terms and 
with all the desirable minuteness, that there are 
four authentic gospels, the works of the apostles and 

* Irenaeus was one of the earliest writers "upon Christianity 
with whose works we are acquainted. He was torn in the first 
hafofthe second century, and suffered martyrdom about the 
year 202. In his treatise against Heretics, a work in fire books, 
we find the following" interesting and important remarks refer- 
red to above. The quotation is taken from Profesor Norton's 
n Evidences of the Genuineness of the Gospels. 55 

;: We ;; says Irenaeus " have not received the knowledge of the 
way of our salvation by any others than those, through whom the 
gospel has come down to us ; which gospel they first preached, 
and afterwards by the will of God transmitted to us in writing, 
that it might be the foundation and pillar of our faith." {; For 
after our Lord had risen from the dead, and they, (the apostles.) 
were clothed with the power of the Holy Spirit descending upon 
them from on high, were filled with all gifts, aDd possessed 
perfect knowledge, they went forth to the ends of the earth, 
spreading the glad tidings of those blessings which God has 
conferred upon us. and announcing peace from heaven to men ; 
having all and every one alike, the gospel of God. Matthew 
then among the Hebrews, published a gospel in their own lan- 
guage : while Peter and Paul were preaching the gospel at Rome, 
and founding a church there. And after their departure. 3Iark, 
the disciple and interpreter of Peter, himself delivered to us in 
writing what Peter had preached ; and. Luke, the companion of 
Paul, recorded the gospel preached by him. Afterwards John, 
the disciple of the Lord, who leaned upon his breast, likewise 
published a gospel, while he dwelt at Ephesus in Asia. And 
all these have taught us that there is one God, the maker of 
heaven and earth, announced by the law and the prophets, and 
one Christ, the son of God, and he who does not assent to them, 
despises also Christ himself, the Lord, and he despises like- 
wise the Father and is self-condemned, resisting and opposing his 
own salvation ; and this all heretics do.' 5 

The various passages quoted from the gospels by Irenaeus, 
may be found in Lardner's works. They occupy eleven cloself 
printed folio columns. 



54 AUTHENTICITY OF 

their companions. He undertakes to prove even 
that there could not have been any more or less. 
He names these four gospels and relates particular- 
ly how and by whom each one was written.* He 
makes by the union of the four one unique and 
divine whole,! to which he gives the generic 
name, " The gospeh" 

" The relative authenticity of the gospels is so 
great," he says, " that heretics themselves render 
their testimony, and endeavor to make them assist 
to support their errors. ,? Having then mentioned 
that the Ebionites defended themselves by Mat- 
thew, the Corinthans by Mark, Marcion by Luke, 
and Valentine by John, he concludes as we have 
done, that our faith in the authenticity of these four 
books ought to be immovable since we have as evi- 
dence, our enemies. % 

Before the time of Irenaeus, even before the mid- 
dle of the second century, we are able to discover 
decisive tokens of the existence of the collection. I 
will mention two. 

1. The writings of Justin Martyr furnish us the 
first. This converted philosopher flourished before 
the middle of the second century \ he is quoted by 
Irenaeus as an author already ancient. He 
had become acquainted, through his own obser- 
vation, with the ecclesiastical customs of a great 

* Cont. Heres Lib. iii. c. i. 

+ Cont. Heres Lib. iii. c. ii. s. 8* 

% lb. Lib. i. c. viii. s. i. 



THE NEW TESTAMENT. 55 

part of the empire. He was born in Palestine, and 
had been at Alexandria, wrote at Rome and Ephe- 
sus, and had travelled through Italy. He knew 
then the three principal churches of this period, 
Rome, Alexandria and Ephesus. He appears to 
have had personal communications with the prin- 
cipal learned men of his time, as Polycarp, Marcion, 
and Ancinet, bishop of Rome. He ought, conse- 
quently, to be better informed than any one, of the 
existing opinions upon the gospel and canon. It 
will be interesting therefore, to examine his testi- 
mony under this point of view. It is true that we 
have preserved a small part of his writings ; but 
the expressions of Eusebius, who was acquainted 
with his work, will be able of themselves alone to 
supply the deficiency. They prove indeed, that the 
writings of Justin had for their basis, the sacred 
book which we acknowledge and reverence. More- 
over, the fragments which remain to us of these 
writings, afford very clear and positive testimony. 
Justin speaks often of the " Memoir by the Apos- 
tles/' as of books which contain the history of Je- 
sus. The adversaries of Christianity have regard- 
ed them as entirely different books. An impartial 
examination would have prevented the error. Ac- 
cording to Justin, these memoirs had many authors 
for he says, somewhere in speaking of them, 
"Those who have related to us the life of our Lord 
Jesus Christ." Among- these authors there were 



56 AUTHENTICITY OF 

at least two apostles, for in another place he says, 
" the memoirs which have been written by the apos- 
tles" He associated necessarily to these at least 
two companions of the apostles, for he says, " writ- 
ten by the apostles and by their companions."^ 
Justin also speaks of what is written in the gosrjel, 
and finally he exhibits to us himself the identity of 
these two expressions by saying that " the apostles 
in the memoirs which they have left us, and which 
they have named the gospel." How can any one 
doubt after this, that he knew and acknowledged 
the canonical books ? t 

We are also able to arrive at the same result by 
another method. If we seek to discover what the 
" Memoirs by the Apostles " contain, by the quo- 
tations which Justin has made, we shall necessarily 
recognise our gospel. We shall find in this man- 
ner, about thirty fragments of our four histories of 
Jesus Christ, fragments composed of many verses, 
and well identified. 

If in the passages extracted from Matthew, any 
one is surprised at meeting with some variations 

* The singularity of this title, Memoirs by the Apostles, 
'ATZOfAvn^ovevftara twv AnocrToltov , 5 given to our gospels, 
by Justin alone, can he easily explained. Justin was a philos- 
opher, he had been brought up in the Grecian school, and was 
educated by the disciples of Socrates. A remnant of pedantry 
caused him to designate the history of Jesus Christ, written by 
his apostles in four gospels, by a term similar to that which the 
history of Socrates bore, which had also been written in four 
books, by his disciple Xenophon. 
t Dial, cum Tryph. p. 36, 1st ed. Thirlb. 



THE NEW TESTAMENT. 57 

from the commonly received version, let him re- 
collect that Justin was a Samaritan by birth, that 
the Hebrew was his mother tongue, that he had, 
in consequence, read the gospel of Matthew, as 
preserved by the Nazarenes, its only depositaries, 
and at this period the alterations by which they af- 
terwards disfigured their gospel, began already to 
be introduced.^ 

The second proof which we intend here to pre- 
sent, results from a new combination of testimony 
and history. This alliance is the work of Olshau- 
sen. 

In an examination which we are not able to pur- 

*The opinion that Justin quoted from the gospel of the He- 
brews, is thought by Prof. Norton not to be tenable. He sup- 
poses, on the contrary, that Justin quoted from the gospels 
which we now possess, and that the variations from this text, 
which are found in these quotations, are to be attributed to a 
want of verbal accuracy ; Justin having probably quoted from 
memory. That this w T as the practice of many of the fathers, 
and ancient writers, is evident from their writings, for we find 
that many of ihe profane, as well as the sacred writers, are often 
quoted with great inaccuracy. Thus we find words transposed, 
one word substituted for another, parts of sentences omitted, and 
sometimes the entire passage expressed in a different manner 
and form. That Justin's quotations were thus carelessly made, 
is very evident. In his works there are seven quotations from 
P!ato,'none of which are verbally accurate. A quotation from 
Xenophon is given in his own words without any regard to the 
original. 

Prof. Norton supposes that the term " Memoirs by the Apos- 
tles," was given to the gospel of Justin, in order that the nature 
of the book might be understood by those to whom he was wri- 
ting, namely the Emperor Antoninus Pius, and the Roman 
senate and people. The term " gospel " had probably been ap- 
plied to the histories of Christ, but a short period. And it was 
so far removed from its original signification, that the name 
could not possibly convey any meaning, to the minds of the per- 
sons for whom his works were intended. 



58 AUTHENTICITY OF 

sue, he has shown that about the year 140 or 150, 
many celebrated and learned men, of different opin- 
ions and countries, had assembled at Rome. At this 
period oar gospel was positively admitted; these 
learned men, moreover, not only did not protest 
against its authenticity, but, on the contrary, agreed 
to recognise it, although sectarian interest and opin- 
ion might have led them to have taken a different 
course. This agreement of men who, upon every 
other point, were in opposition, proves the univer- 
sal, ancient and clear conviction of the different 
churches to which they belonged, and of which 
some of their number were the leaders. There 
were, in the first place, Ancinet, bishop of Rome ; 
Polycarp of Smyrna, the disciple, as we have said, 
of John and the other apostles ; Justin, of whom 
we have just spoken, who belonged to the church 
of Palestine, and had visited that of Alexandria ; we 
find also two heretics equally celebrated, but of very 
different opinions ; Marcion of Sinope, a city of 
Pontus, and Valentine of Alexandria. These five 
persons were born before the death of St. John, and 
if the gospel had not been deemed authentic in the 
different churches of which they were the followers, 
it is not upon the evidence of the church of Rome 
alone, that four of their number, the disciple and 
leaders of the eastern church, would have sudden- 
ly admitted it. The history of the primitive church 
proves that this was not the case. " If the evan- 



THE NEW TESTAMENT 59 

gelical gospel," says Olshausen upon this occasion, 
11 had been the work or the property of one church? 
or of a party, it is impossible that the others would 
have agreed in its admission. Would the Marcionites 
as the true Christians, for example, have acknowl- 
edged the books of the Valentinians, the books upon 
which they founded their doctrines ? Would the Al- 
exandrians, the Syrians and the Asiatics have ac- 
cepted the gospels of Rome, without assuring them- 
selves beforehand of their authenticity ? Would this 
collection have been easily introduced into Asia, if 
the disciples of John had not been certain, if the 
churches of that province had not been well assured, 
that the gospel placed in that collection, under the 
name of John, was in reality his work? Would Rome 
have admitted the canon, if her christians had 
learned from their fathers that Luke had not writ- 
ten the gospel, or had written a different one from 
that introduced ? If the faithful of Syria, of Pal- 
estine, of Alexandria, had heard the same said with 
regard to Matthew, would they have easily been 
persuaded to adopt this pretended collection in which 
another book had been invested with that venera- 
ble name ? 

I stop and limit myself to the repetition of that 
which I have before declared, that the preceding 
remarks by no means comprehend or even indicate, 
all the historical proofs of the existence and uni- 
versal admission of the gospel during the second 



80 AUTHENTICITY OF 

century. I have not spoken of Celsus, Ptolemy, 
Tatian, Heracleus, Basilides, Isidore, and many 
others. I believe however, that sufficient has been 
said to convince every impartial and enlightened 
person. I have confined myself in this chapter, to 
historical researches alone ; nevertheless, I believe 
myself already right in affirming that the authen- 
ticity of the gospels is proved. 



SECTION THIRD. 

CRITICAL PROOFS. 

I place under three heads, the critical proofs 
which are now to be unfolded. Positive proof, or 
coincidences, which directly confirm the authenti- 
city of the gospels.^ Negative proof drawn from 
the absence of anachronisms and errors. Indirect 
proof, resulting from the feebleness of objections. 
As to the proof of sentiment, drawn from the can- 
dor of the writers and the naturalness of their re- 
lations, I defer this to the following section, where 
it more properly belongs. 

Positive Proof. 
We must not expect here a regular demonstra- 

* In this section I have united the Acts to the gospels. It 
is indeed the work of an evangelist ; the sequel or second part 
of a gospel. The authenticity of all these books, the subjects 
of the same reasoning, should be proved after the same man- 



THE NEW TESTAMENT. 61 

tion. The critical coincidences to which this arti- 
cle is consecrated, consist in a minute and particu- 
lar resemblance between the book under considera- 
tion, and the cotemporaneous manners, the facts re- 
lated by history, and the style of the other writings, 
by the same author. Resemblances of this kind, 
do not form, by themselves alone, a rigorous proof, 
but they are tokens of truth, which satisfy the 
mind and remove suspicion. And they are so much 
the more worthy of attention, as the coincidences 
are less striking, for then it becomes much more 
improbable than they should have been designed. 
When, in opening an apocryphal book, say 
the fourth of Esdras, I read in the first verse the 
name and genealogy of the distinguished person to 
whom it is attributed ; this proves absolutely noth- 
ing for the authenticity of the book, for it is to be 
supposed, that the first object of an imposter will 
be to persuade the reader of the truth of his narra- 
tive by such means. But when, near the com- 
mencement of St. Matthew,^ I behold Joseph fear- 
ing to go to Judea, because Archelaus reigned there, 
without the sacred historian explaining to us even 
the cause for that fear, when I learn afterward, by 
profane history, that this prince rendered himself 
hateful to his subjects, by his barbarity, I am neces- 
sarily struck by this resemblance, which has not 
the appearance of having been prepared, and I feel 

* Matt. ii. 32. 



02 AUTHENTICITY OF 

disposed to give my confidence to the historian. 
This confidence will be stronger yet, if the coinci- 
dence is less evident, and demands more labor to 
be discovered. For the less likelihood there is 
that it will be observed, makes it the more improb - 
able, that an imposter would have placed it by de- 
sign in this book. 

The seventh chapter of St. Luke, for example, 
speaks to us of a miracle performed by Jesus Christ 
in the small village of Nain, but it does not tell us 
where it was situated. Profane authors inform us 
that it was upon the road from Capernaum to Sa- 
maria, about midway between these two cities. Jo- 
sephus informs us, moreover, that the Galileans in 
going to Jerusalem by Samaria, pass txhrough Nain. 
If now we seek in the narrative of St. Luke, all 
that can be found in agreement, or otherwise, with 
this information, we discover by the first verse that 
Jesus Christ came probably from Capernaum ; and 
by the seventeenth verse, that he was approaching 
Judea : an agreement truly remarkable, and yet 
difficult to be perceived. If there is any thing ev- 
ident in this chapter, it is that the evangelist had 
not the slightest intention of tracing the journey of 
Jesus Christ, and it is, in a manner, notwithstand- 
ing him, that we have discovered the principal 
points. 

Without doubt, such coincidences are not com- 
plete proof. Each critical argument taken by itself, 



THE NEW TESTAMENT. 63 

adds only a degree of probability to the authenticity 
of the book ; it does not assure us of its certainty. 
But if these marks of sincerity are multiplied and 
combined, and materially enlighten and strengthen 
each other, it is otherwise. Then, indeed, it be- 
comes absurd to explain all, by the art of impos- 
ture or by accident. The number of these coin- 
cidences can become so great and their agreement 
so remarkable as to render this proof the most per- 
suasive of all. It is thus, that in the opinion of an 
enlightened tribunal, the incidents which often 
throw an unexpected insight upon a crime, weigh 
even stronger than the testimony, because these el- 
ments of conviction are less accessible to imposture. 
It is, also, slight proofs which make generally more 
impression upon learned and judicious men than 
critical proofs. Now what book had ever to so 
great an extent, this kind of proof in its favor. 

Lardner,Paley, Michaelis and Hug have unfolded 
this class of argument and collected a large num- 
ber of the coincidences. But the subject is not ex- 
hausted ; we can easily collect many others. I 
cite a very small number in order to make the na- 
ture and efficacy of this kind of demonstration bet- 
ter understood. 

I commence by borrowing from Paley two or three 
relative to the passion of Jesus Christ. 

According to the gospels, the high priest who 
presided at the condemnation of Jesus Christ, was 



64 AUTHENTICITY OF 

named Caiaphas ; at the same period Pilate was 
the Roman governor. This is confirmed by Jose- 
phus. He mentions the elevation to the high 
priesthood of a certain Joseph, called also Caiaphas* 
and immediately afterwards adds that Pilate be- 
came governor. He apprises us afterwards of the 
removal of Pilate, and shortly after, of the removal 
of Caiaphas. According to Josephus then, Caiaphas 
was high priest before the arrival of Pilate and re- 
mained in office until after his banishment. 

Two different persons Annas and Caiaphas bear 
at the same time the title of high priest. This is 
somewhat surprising. But Josephus gives this 
same title to many persons at the same time. 
This necessarily leads us to believe that there are 
some circumstances attending this office unknown 
to us. 

Pilate caused a writing in Hebrew, Greek and 
Latin to be attached to the cross of the Saviourt ; 
and we learn from passages of Suetonius and Dio 
Cassios that the Romans were accustomed to attach 
to the condemned, the cause of their punishment. 

Jesus Christ was scourged before his crucifixion. X 
Three passages in Josephus and one in Livy in- 
form us that this was a Roman custom. 

Jesus carried his cross. § Plutarch informs us 
that this was an accustomed refinement of cruelty. 

* Jos. de Bell. 2. c. xx, sec. 3. t John xix. 19,20. tMatth. 
xxvii. 26. § John xix. 16. 



THE NEW TESTAMENT. 65 

* Then came the soldiers and brake the legs of 
the first, and of the other which was crucified with 
him."^ Aurelius Victor relates this circumstance 
in the punishment of the cross, when praising Con- 
stantine for having abolished it. 

Every part of the evangelical history, by reason 
of the allusions to ancient geography, and to the 
manners and laws of the Romans or Jews, furnishes 
similar coincidences. I pass to another kind of 
resemblance drawn from the comparison of the au- 
thors themselves. I borrow the following example 
from a dissertation of Professor Weber, t 

In order to be understood, we can pursue this 
kind of research even to a certain degree of finesse, 
without falling into subtilities. 

We remark that the name of Peter occurs very 
frequently in the fourth gospel, and that we find ma- 
ny new and interesting details concerning this apos- 
tle, of a nature to make us acquainted with his zeal 
and sincerity. X It appears that the author had for 
this apostle a particular affection, and that he well 
knew and carefully collected all the traits of his 
zealous and loyal character, and was led by instinct, 
as it were, to recall them. Now, other signs, not 
less delicate, lead us to the belief that an intimate 

* John xix. 32. 

t Authentia capitis ultimi Johannis, hujusque Evangelii to- 
tius, etc. Arg. intern, usu vindicata, a Michaele Webero, etc. 
Halle, 1823. 

t John i. 43. vi. 68. xiii. 6, 10, 24, 36, 37. xx, 3, 4. xxi, 
7, 15—20. 

5 



66 AUTHENTICITY OF 

connexion had indeed existed between Peter and 
John. Already, upon different occasions, when 
these two apostles with the other son of Zebedee had 
enjoyed the privilege of accompanying Jesus alone, 
it was manifested that they were becoming, mutu- 
ally, better acquainted with each other. Moreover 
Jesus Christ had sent his apostles, two by two,* 
and afterwards in like manner the seventy disciples, t 
He probably wished to find for each a counsellor 
and brother, whose enlightened advice and tender 
friendship would assist him, in better fulfilling his 
task. It is probable that Peter and John were thus 
associated ; they went together to prepare the 
Passover for their |mastert ; they followed him 
in company to Caiaphas§ ; they ran together to 
his sepulchrell ; they went together to the temple 
to heal the l^me manTT ; they appeared together 
before the Sanhedrim and braved its power^; both 
were sent by the apostles to Samariatt ; upon the 
sea of Tiberias it w r as John who informed Peter of 
the approach of the Lordtt ; and when Jesus Christ 
announced to Peter a cruel death, he, instead of be- 
ing absorbed by this terrible event, hastily demand- 
ed, speaking of John, " Lord and what shall this 
man do."^ All this proves at least that there was 
between the apostles an intimate connection and 

* Mark vi. 7. t Luke x. 1 . t Luke xxii. 8. § John 
xviii. 15. || John xx. 2, 9. IF Acts iii. 1, 11. **Acts ir. 
tt Acts viii. 14. XX John xxi. 7. §§ John xxi. 21. 



THE NEW TESTAMENT. 67 

much sympathy. Does not this fact agree with our 
remark upon the last gospel ? Does it not make 
manifest a real harmony between the different por- 
tions of the evangelical history ? Does it not indi- 
cate that the more fully we examine a gospel, the 
more we discover the marks of good faith? Does 
it not exhibit, with a new probability, the apostle 
John as ihe author of the fourth biography of Jesus ? 
These marks are certainly not without force, and 
yet they are not sufficiently striking to have been 
inserted by design and by an imposter, in the evan- 
gelical history ; but it is for this very reason, that 
they excite interest, and are able to become the ele- 
ments of a powerful demonstration. 

Negative Proof. 
When, after a careful and minute examination, 
a. writing presents no anachronism or error in the 
narration of contemporaneous events; when learning 
and criticism are not able to discover the marks of 
a later period, its authenticity is certain, at least 
if it be an historical work. Criticism has too many- 
resources, for a supposititious book to be able to 
withstand the successive investigations of learned 
men, who compare it, by turns, with the books of 
the same period, with the most ancient monuments, 
and more recent facts ; who examine it as regards 
the time, the manners, the place, and the language, 
and coming one after the other, always re-com- 



OS AUTHENTICITY OF 

mence the examination with new ardor, sagacity 
and learning. We are able to affirm, and expe- 
rience proves its truth, that no historical imposture 
has entirely succeeded. The most skilful have 
finally been detected.^ 

I cannot give here the catalogue of all the ex- 
amples which I might cite. I prefer to place a sin- 
gle one before my readers. It is so much the more 
striking, as the book which is the subject of it, is 
represented as prophetical, not historical, and might 
therefore confound the time without exciting sus- 
picion. 

The apocryphal book which in our Bible bears 
the name of the fourth of Esdras,t is excluded from 
the canonical book by the Koman, Greek and our 
own churches. Having fallen for a long time into 
obscurity, it has but little attracted the attention of 
learned men, and the best way of becoming acquain- 
t?d with its history will be to make a critical exam- 
ination for ourselves. 

In the first verse, the author is called Esdras the 
Prophet, a title in appearance very natural to be 

* The ancient poets and historians 3 however learned they 
may have been, almost always permit some similar errors to es- 
cape thei^ notice, when they speak of a time anterior to their 
own. Thus in the 366th verse of the 6th Book of the iEnied, 
the shade of Palinurus says to iEneas " Portus require Velin- 
os" (< Seek the harbor of Velia." It is well known, however, 
that the city of Velia was a seaport on the shore of Lucania, 
betwee l the promontories of Palinurus and Posidium, and was 
founded by Servius Tullus more than six hundred years after 
iEneas. 

t In the English Bible the 2d book of Edras in the apocrypha. 



THE NEW TESTAMENT. 69 

applied to inspired men writing the prophecies. 
This title however causes us to doubt. We per- 
ceive, indeed, in the authentic writings of Esdras, 
that he never took this title, and that it was never 
bestowed upon him. He was termed the priest and 
ready scribe, but never prophet. In the remainder 
of the first chapter, if we except the last verse, no- 
thing confirms very positively this first doubt; all 
the words might have proceeded from the mouth of 
Esdras. Yet in place of the powerful and direct 
lessons which we ought to expect from a prophet, 
we here remark a singular affectation to imitate 
other writers and to recall to memory, occasionally 
and without any design the miraculous history of 
the first Israelites. Now if we find that most of the 
supposed apocryphal books, under the name of sa- 
cred writings, furnish the same kind of filling up 
(remplissage) our suspicions are necessarily in- 
creased. Moreover, in verses 39 and 40, the author 
enumerates twelve minor prophets. But Malachi, 
with whom he terminates, did not commence his 
ministry until a quarter of a century after the death 
of Esdras. From this, we are certain, that Esdras 
could not have written this book, and that the title 
conceals a fraud. We would observe that this, 
although a decided, is not a palpable fraud. Even 
an ingenious imposter might have very easily suf- 
fered himself to be detected if he had not possess- 
ed a thorough knowledge of Hebrew chronology. 



70 AUTHENTICITY OF 

Esdras and Malachi had both exercised their min- 
istry, upon their return from the captivity ; some 
centuries afterwards their distinct ages might have 
been very easily confounded, and the general opin- 
ion, which made Esdras the arranger of the canon- 
ical books of the old Testament, tended to the belief 
that he was the last writer. 

The second chapter gives us more positive light. 
We immediately behold it full of facts borrowed 
from the prophets. One feature of the thirtyfirst 
verse confirms us in the conviction that the work 
cannot be authentic. Esdras speaks there of a rev- 
elation which he had received upon Mount Horeb. 
It would seem very easy to an author possessing lit- 
tle knowledge, and ignorant of oriental geography, 
to cause Esdras to be initiated into his mission, in 
the same place where Moses had received his own. 
But Esdras could not have coasted along the shore 
of the Red Sea, in going from Assyria to Palestine ; 
and his history shows us, that neither before nor 
after this epoch, he had any better opportunity of 
visiting that sea and Mount Horeb. 

From this verse, to the end of the chapter, the 
imposture betrays itself more openly. The author 
wishes to predict Jesus Christ, and he does it with 
too much clearness not to be suspected. He speaks 
in express terms of the Saviour, of the kingdom of 
heaven, of the elect clothed with white garments ; 
he goes so far even, as to exhibit to us the Son of 



THE NEW TESTAMENT. 71 

God, distributing palms and crowns to the mar- 
tyrs. It is not thus that the prophets announced 
the event ; with them it is always somewhat ob- 
scured. From this we feel assured that the author 
was posterior to Jesus Christ, and was himself a 
Christian. 

If we study, in the same manner, the remainder 
of the book, we easily discover that this author 
wrote in a time of persecution, in order to encour- 
age the faithful, after the twelve Caesars and the 
first division of the empire, probably some time after 
the resurrection of Jesus Christ. 

This is what a rapid and superficial examination 
has caused us to perceive, at the commencement of 
the apocryphal book. Can it be possible, that a 
thorough, learned, and minute examination, a hun- 
dred times retaken by critics of all opinions, and 
all ages, could not have unveiled something analo- 
gous in the gospels, if they are not authentic ? The 
place and the times of which these books give us 
the history, augment the improbability of this sup- 
position. There is not perhaps in all ancient times, 
an era and a country to which it would be more 
difficult to accommodate exactly, a history invented 
at a later date. Indeed, there is no period, prob- 
ably, in which successive conquests and revolutions 
produced so rapid and varied changes, in manners, 
laws, government and language. I will give one 
example only, drawn from the family of the Herods. 



72 AUTHENTICITY OF 

That dynasty was composed of seven princes, com- 
prising not only regular descendants, but also broth- 
ers and nephews. They were all comprised with- 
in four generations only, and were admitted to pow- 
er during the short space of one century, or a little 
more. How easy it would be to confound them. 
Four of their number bore the same name, that of 
Herod, and two that of Agrippa, which makes it 
still more easy for errors to be committed. They 
did not succeed in a regular order, but they govern- 
ed sometimes two at a time, sometimes three, some- 
times one. Some had the title of king, others that of 
tetrach, others had successively both. Their em- 
pire changed as continually as their title, and, as 
it is important to observe, without conquest, without 
eclat, but according to the will of the emperor, 
according to some decree, which did not leave, as 
a victory would have done, deep traces in the mem- 
ory of men and in their books. These changes 
took place nof only at the accession of a new 
king, but during the lives of the same rulers. By 
turns these princes ruled over the whole of Judea? 
a single province, a single city or even a temple. 
Sometimes they were deprived of all command, and 
had only an honorary title without power, or were 
banished or imprisoned. One generation lost the 
empire which another had acquired; the succeeding 
regained it, after an interregnum, with new combi- 
nations, a new capital, and change of provinces* 



THE NEW TESTAMENT. 73 

Indeed, to embarrass yet more this singular dynasty, 
with these seven princes we find three princesses 
of the same family, who married either with their 
own relations or foreigners, and who occupy a 
place among the events of this period. What a 
labyrinth. How could an author not contemporary 
have succeeded in delivering himself from it ? If 
criticism has succeeded in emerging from this lab- 
yrinth, it is by the aid of longresearches, by study- 
ing and comparing with great care, the profane 
authors who have spoken of this period ; it is w T ith 
the assistance of this methodical, patient and ingen- 
ious science, which is peculiar to modern times 
only. But, certainly, no one will readily believe, 
that an imposter, a writer of false gospels in the 
second century, could have succeeded in bringing, 
frequently into view these various princes, with- 
out being deceived as to the title, power, person 
or period. Now we find, that in five passages of 
the gospels or the Acts, mention is made of some 
one of the members of this dynasty. No one is 
mentioned twice, and only one is omitted, Yet 
these five passages do not present the least error, 
which might almost be considered miraculous, if 
our books were not contemporaneous. I deliver with 
confidence, this result to those accustomed to his- 
torical studies, and capable of appreciating this kind 
of proof. 



74 AUTHENTICITY OP : 

Indirect Proof. 

If there is one fact universally acknowledged, by- 
all those accustomed to the study of ancient books, 
it is, that in no instance can every circumstance be 
clearly explained. The presence of some obscuri- 
ties, and, on account of these, the possibility of some 
objections even, cannot then be a sufficient argu- 
ment against their authenticity. 

The nature and number of such objections, never- 
theless, ought to have great weight in the discus- 
sion. If they are numerous, if they bear upon es- 
sential points, if the errors, moreover, which they 
pretend to discover, are of a nature to prove not the 
ignorance but the fraud of the authors, if, in fine, 
the learned and successive researches to which they 
give rise confirm instead j^of weakening them, it is 
impossible, but that they should greatly shake our 
confidence. But if they bear upon small and tri- 
fling facts ; if the objections, when admitted, create 
new difficulties, greater than the original; if they 
are small in number and are to be explained better 
by the error of writers than imposture ; if, in fine, 
they badly sustain the discussion, are unable to 
form the base of any hypothesis and always create 
greater obscurities ; then, far from furnishing a 
motive for questioning the ^discussed authenticity, 
they form, in reality, a very strong although indirect 
argument in its favor. 

It is this argument, to which we now appeal, in 



THE NEW TESTAMENT. 75 

testimony of the authenticity of the gospels. We 
apprehend that we can only point it out; it is here 
especially, that the development would demand de- 
tails without end. 

The authenticity of the gospels has been exposed 
to two classes of critical attacks entirely distinct ; 
the objections of the incredulous, and the hypothe- 
ses of the learned. Both furnish in reality, the 
argument of which I speak. 

1. The incredulous have brought against the 
gospels positive objections, founded upon those er- 
rors which they have believed to have discovered. 
There remain three of these objections perhaps, 
which can be explained in a manner very probable, 
but to which we cannot give decisive answers. All 
three relate to the chronology only of the gospels, 
or rather to that of St. Luke alone. When we 
grant to all these, the importance which is sought 
for them, and which they are far from possessing, 
there results against this evangelist, and against 
this evangelist only, who wrote, as is well known, 
more than thirty years after Jesus Christ, a 
suspicion of ignorance of dates and confusion 
with regard to time, but nothing of fraud and 
error. The other gospels are not affected by this 
circumstance, and the authenticity of that of St. 
Luke cannot be farther shaken. I ask now all who 
are practised in criticism if such poor objections do 
not afford a sure triumph for that authenticity, 
against which they have been raised. 



76 AUTHENTICITY OF 

2. Within thirty years, German and English 
critics have published a great number of successive 
hypotheses, upon the origin of the gospels. They 
have attacked their authenticity, not only in general, 
by positive objections, but by ingenious suppositions 
presented with much knowledge and genius. They 
have displayed a talent, sometimes very remarkable, 
in inventing new explanations of the existence of 
these books, in adorning their scientific reveries 
with plausible livery, and in disguising the feeble 
sides of the frail edifices which their self-love had 
constructed. By reason of the novelty of these 
ideas, and a talent often very distinguished, they 
have attracted the attention of learned men, and 
in some countries or rather in some universities, 
voices of admiration have been heard. Let not 
. Christians be disheartened. These holy histories, 
the objects of our veneration, and which speak so 
powerfully to the hearts of those who know how to 
read them, have not been more moved by these 
singular theologians than by the weak efforts of the 
preceding century. 

It will be well, at the commencement to make 
some general remarks upon these new aggressions. 
1. Notwithstanding their zeal for their hypothe- 
ses, notwithstanding the great learning they have 
acquired from the history and criticisms of the 
gospel, the learned men of whom I spake, have 
not been able to find any direct objection against 



THE NEW TESTAMENT. 77 

their authenticity worthy of consideration. I repeat, 
they have, by no means, succeeded in rendering 
that authenticity improbable — hardly indeed can 
they be said to have labored to this end. They 
appear to have aspired only to render their new 
and strange hypotheses piquant and probable. 

2. Moreover, had these hypotheses been true, 
our gospels undoubtedly would not have been all 
authentic ; but they would have yet been ancient ; 
they would have been, in a great measure, com- 
posed from the writings or the lessons of the au- 
thors whose names they bear ; our inventors of 
hypotheses were too learned to dare to proceed fur- 
ther ; in general, also, they did not write in a spirit 
of hostility. Many of their number did not ex- 
pect by their labors to destroy the authority of the 
books they attacked. And all, in declaring them 
not authentic, did not accuse them of imposture : 
sometimes they even truly recognized and venera- 
ted their divine origin, without endeavoring to 
gainsay it. 

3. The authors of these systems have refused to 
support them by historical testimony, and, indeed, 
it would have been entirely against them. This 
concession alone is a defeat. 

4. Many among them seem to consider their 
hypotheses as theories without any application, so 
much do they forget them in practice. After hav- 
ing in their prefaces (prologomenes) contested the 



78 AUTHENTICITY OF 

authenticity of the gospels, in the commentary 
which follows, they do not, in the least, call in 
question that authenticity but seem often to be- 
lieve it certain. 

Let us leave now these general considerations 
and trace a rapid sketch of this extraordinary learn- 
ed crisis, which the union of knowledge to error, of 
criticism to sophism, and the contrast of the seri- 
ousness of the subject with the levity of its manage- 
ment, have rendered so interesting and sad to the 
observer. 

It has not been marked by a progress of clear- 
ness, of certainty, or of probability ? even,in the suc- 
cession and discussion of the proposed hypotheses. 
That result has not been obtained, which we always 
expect when old errors yield to increasing intelli- 
gence, and fall under the attacks of true knowledge. 
We have not seen conjectures made clear, correct- 
ed, formed by degrees into those more probable and 
permanent, finally take the form of regular theories 
or positive facts. We have not seen the ancient 
evidences sought after and discovered for this oc- 
casion, mutually supporting, explaining and com- 
bining themselves with critical observations to 
spread suddenly an unexpected light upon doubtful 
points. We have not seen hypotheses becoming 
continually more complete, — reconciling opposing 
facts, and finally united into one whole, more clear, 
more simple, more natural than any which had pre- 



THE NEW TESTAMENT. 79 

ceded. It is thus however that truth is discovered 
in criticism and history ; it is by such traits that we 
recognize its approach. 

This step has been here inverted. Instead of 
going from the less to the more probable, and from 
difference to agreement, the discussion has caused 
the hypotheses under consideration to pass from 
brightness to obscurity, from the natural to the af- 
fected, from one to many. 

An ingenious system was put forth under the 
name of the primitive church. It acknowledged 
an unknown and unique gospel, which no one had 
even heard mentioned, and which was to be con- 
sidered as the true source of our first three gospels. 
The celebrated author of this chimerical hypothe- 
sis succeeded, somewhat, in making this appear 
quite plausible ; his name, among other things, had 
been sufficient to bring it into notice and attract the 
attention of a large school. It penetrated even in- 
to England, where a learned prelate republished it 
with some modifications. But this success chal- 
lenged discussion. Then, the feeble sides of the 
hypothesis which had been adroitly left in the 
shade attracted all eyes. It was necessary to re- 
build, and at each new breach its supporter endea- 
vored to sustain its feebleness by another hypothe- 
sis engrafted upon the preceding. These succes- 
sive emendations, becoming more and more forced, 
might have soon destroyed the little of probability 



80 AUTHENTICITY OF 

which remained. But, animated by the contro- 
versy, the learned men of the time rushed to the 
subject with a zeal, which seemed to be excited by 
passion and party spirit. Employed in building, 
overthrowing, and rebuilding systems, they never 
agreed ; always commencing by overthrowing with 
success what others had raised, and finishing by 
vainly endeavoring in their turn, to construct some- 
thing of their own, shaking sometimes the autho- 
rity of the first three gospels together, sometimes 
that of each by turns, defending that which was 
attacked, for the purpose of immediately attacking 
that which was defended, disputing with the same 
ardor, the same feebleness, and often with the same 
forgetfulness of historical documents, upon the 
order in which our gospels had been written, and 
upon other accessary questions, they have furnish- 
ed the learned world, a singular spectacle, sufficient 
to prove at least, that truth w T as not their aim. But 
in the midst of this contention, knowledge, good 
sense, and good faith, at last make themselves 
heard. From the commencement moreover, many 
learned men mingled in the contest, to give sensible 
explanations of perplexing difficulties, or plead in 
favor of that authenticity, established upon so many 
proofs and so vainly called in question. They have 
now nearly succeeded in terminating the strife ; 
they have discovered, and caused to be observed, 
that their principal adversaries have much disfigur- 



THE NEW TESTAMENT. 81 

ed facts, disguised circumstances, and left in the 
shade much evidence. They have brought back 
the discussion to the point from which it commenc- 
ed. Hug, in interrogating criticism, Olshausen in 
making history speak forth, Hemsen and others, in 
discussing especially the authenticity of the fourth 
gospel, and all in consulting good sense, which had 
been terribly bruised in the contest, have decided 
the question for all those who do not belong to any 
school, and have not taken any particular side. 
Now their works exist, their discoveries are spread 
abroad — light re-appears and establishes order 
from chaos. Soon, the attacks of these unbending 
theologians, will have had no other effect, than that 
of establishing the authenticity of the gospels upon 
new and solid bases, by means of the discussion 
which these attacks have provoked. It is to these 
aggressions that we at present owe a clearer con- 
viction, new discoveries and arguments, and some 
excellent books in which they are contained. Have 
I not reason in saying that these menacing expres- 
sions, furnish us a genuine proof, of which the de- 
fenders of the gospels have a right to avail them- 
selves ? 

If we unite now the critical proof which we 
have just pointed out with the historical, which we 
presented before, we have in favor of the authen- 
ticity *of the gospels a force of demonstration, 
which ought, I think, to satisfy every intelligent 
6 



82 AUTHENTICITY, ETC. 

mind. I cannot perceive how a Christian has a 
right in demanding more. 

We have, however, as yet, said nothing of those 
characters of candor and good faith, or, in other 
words, of those proofs of sentiment which abound 
in our gospels. We will speak of these in the fol- 
lowing chapter, only remarking here, that the di- 
rect proof of the truth, of the credibility, of the in- 
tegrity, and of the divinity of these books, proves 
equally their authenticity. This is an increase of 
demonstration, for which we have not believed that 
there is any need, but which can, however, be de- 
duced partly from the sequel of this work. 



CHAPTER SECOND. 

THE VERACITY OF THE EVANGELISTS. 

The gospels are authentic ; the mind is convin- 
ced, but the heart is yet cold. It is necessary to 
feel, to be convinced that the evangelists have 
spoken, in the rectitude and simplicity of their soul, 
and that they have related what they knew and 
beheld. It is not testimony or logic, which will 
attain this end. In order that the heart may be 
convinced, it is necessary to read the gospels, to 
read them with attention, stopping at each phrase 
in order to consider the position, the thought, the 
impression of the writer, the design and aim of the 
Master, the relation with the people, the age, the 
enterprise. There will result from this such de- 
monstration of the candor and veracity of the evan- 
gelists, such an intuition of their good faith, that 
certainly nothing will be better suited to attach 
to our holy books, all reflecting and sagacious 
minds. Every instructed Christian ought to do 
this work for himself, but we will endeavor to con- 
vince the hearts of our readers. 



86 AUTHENTICITY OF 

We will now pass from these generalities, and 
endeavor to render a reason for the admiration 
which this sermon excites. 

The first distinguishing trait which attracts our 
notice, is its opposition to the ordinary maxims of 
the Jews, and its superiority over their most eleva- 
ted doctrines. 

Among the Hebrews, the oracles of wisdom, and 
even of inspired wisdom, directed the consideration 
of men, to the present life only; they proposed 
moreover to their hopes an outward and material 
felicity. The happy man, according to the Jews, 
was he, who, beloved by numerous friends, feared 
by his enemies, and honored by all, rejoiced in his 
abundance under the shade of his own vine and fig 
tree, and satisfied with his lot, slept at last with his 
fathers, leaving to his children a blessing in his 
memory. The wise man was he, who considered 
all his proceedings, became, by his experience, the 
oracle of the people, and the counsellor of the fee- 
ble, and united the knowledge of men to sedate and 
polished manners and the science of the holy law. 
The just, was the sincere in his words, the right- 
eous in feeling and design, he who walked upright 
before God, rendered to each his due, opposed his 
enemies with calmness, the counsellor of the afflict- 
ed, and the orphan's father. The Jews went not 
beyond this. All their philosophy, as all their re- 
ligion, was comprised in a lofty and upright sphere 



THE NEW TESTAMENT. 87 

of action, which was, without doubt, admirable for 
a people but just arrived at the first limit of civili- 
zation, but was temporal, visible and limited. It 
comprehended nothing abstract, immortal or celes- 
tial. In glancing at their doctrines and thoughts, 
we appear to behold fertile fields covered with abun- 
dant rural treasures, but we do not perceive the 
plains of heaven, the eternal mansions of the bless- 
ed, or the sublime throne of a spiritual God. 

But on the hills of Galilee a voice proclaims 
i6 Blessed are they that mourn : for they shall be 
comforted. Blessed are they which are persecuted 
for righteousness' sake, for theirs is the kingdom of 
heaven. " Assuredly these are not the Hebrews, 
the fishermen and publicans of Genesareth who 
receive from their teacher such lessons and 
motives. It is necessary that a stolen ray from 
some unknown star should have diffused over these 
simple men its dazzling and pure brightness. 
Could they have invented these lessons ? Among 
those, who crowded around that hill to hear th$ teach- 
ings of the Saviour, was there one, whose imagina- 
tion could have arisen to the grandeur of those words ? 
They astonish them without doubt, they undermine 
their prejudices and cause them to perceive truths 
little suspected ; but they can understand, with dif- 
ficulty only, that after death and the resurrection, 
the Redeemer shall found his Church and create in 
men new hearts and minds. 



88 AUTHENTICITY OF 

If we find nothing Jewish in these doctrines, 
there is likewise nothing which recalls the wisdom 
of Greece. Among what wise men of Greece, in 
what libraries, in the bosom of what academies was 
the publican of Capernaum instructed in the science 
of human salvation ? No, these are not the words 
of a Hebrew or sage, or even of a prophet ; for John 
the Baptist, superior to all the prophets, was yet 
inferior to all in the kingdom of God.* They were 
not the words of an apostle ; for the apostles, 
instructed by their master, and full of his Spirit, 
have never equalled his language. These aYe not 
the words of a man, but of him only, who was at 
the same time, the son of man and the Son of God. 

I remark, in the next place, that in the first 
words, this discourse bears the impress of two prin- 
cipal foundations of christian virtue ; — self-denial 
and righteousness ; new and fertile principles, to 
which Jesus Christ frequently directed his disciples 
and upon the action of which he almost entirely 
established his doctrines. But it is necessary to 
remark, that they are not here so clearly expressed 
and developed as they were afterwards. Jesus 
Christ opened the way to a renouncement of the 
world, and removes from earthly prosperity the 
power of bestowing happiness. In his placing 
happiness in heaven, he teaches his disciples to fix 
their regards upon that holier sphere while they 

*Matt. xi. u. 



THE NEW TESTAMENT. 89 

yet remain upon the earth. But this is an impres- 
sion, which he sought to produce, rather than a 
doctrine which he taught The doctrine came 
afterwards — he then only sought to enlarge their 
hearts. If he had, in the first instance, ordered 
these uncultivated men to take up the cross and fol- 
low him, they would have been surprised, alarmed 
and perhaps irritated by such language. It was 
necessary to commence by showing them that his 
cross was light, and that heaven in which they 
were required to place their hopes, is preferable to 
the earth, where they placed their treasure. There 
is something in this combination too particular, too 
closely united to the epoch of the discourse, to the 
views of the Saviour and the feelings of his audi- 
ence, not to cause us to recognize the voice of Jesus 
himself. There is too much unity and wisdom for 
the ill-jointed work of imposture. 

We observe in this discourse, in the third place, 
a knowledge of the human heart, and moral and 
social views, too deep and extended, to be attributed 
to any other than Jesus. 

The human heart was, at first, alarmed at the 
strange view of happiness, to which the Redeemer 
wished it to be summoned — because it did not 
know itself, so well as it was known by Jesus. We 
can consult the experience of those who have taken 
it as a guide, and whom Providence has called to 
prove its value. They all agree that they have 



90 AUTHENTICITY OF 

found faith in those trials, the precious fruits of 
affliction, and obtained a peace and happiness they 
never expected. They enjoy already the rewards 
of a future life. " Happy the afflicted," they repeat 
atter their Master; but who would have dared 
utter these words had they not been first announced 
by Jesus. 

As regards myself, when I read these lessons so 
full of wisdom, so superior to the weakness of our 
nature, and yet so well adapted to our wants ; 
when, at each reading, I discover some new trait 
of knowledge concerning the human heart, the hap- 
piness of society, the destiny of man, and true 
virtue ; when I hear the noble, popular language 
so full of the power of him who spoke as no man 
ever spake ; then when I represent to myself the 
rural scene, the first theatre of the labors and les- 
sons of the Saviour, the Galileans attentive and 
astonished at the hearing of those words, worthy 
to be addressed to the hearers of Socrates, and in 
the midst, this young carpenter of Nazareth who, 
at the age of thirty, perplexed the wisdom of the 
doctors, announced the gospel to the poor and taught 
the world, I desire no other proof — this is sufficient. 
Transported in imagination to Mount Tabor, with 
the son of Jonas, I contemplate, hear and worship 
an inhabitant of the skies, who, clothed in the 
human form and surrounded by angels, has come 
to reveal good tidings to man and bless the world. 



THE NEW TESTAMENT. 91 

II. We will pass to a development of another 
kind. We will endeavor to analyze those natural 
and profound marks of truth with which the evan- 
gelists have sown their narrations. We shall per- 
ceive immediately, that they paint from nature. 
I select for this purpose the character of the apostle 
Peter, that hasty, indiscreet, precipitate, but sensi- 
ble and sincere man. I limit the examination to 
his denial and reconciliation.^ We shall not even 
insist upon the truth of the details, in all that relates 
to the circumstances, (a truth which is very strik- 
ing,) but shall hold to that which arises from the 
character. 

At the first glance, the principal fact of the nar- 
ration appears little probable. The most zealous 
of the apostles denies Jesus at once, and then, not- 
withstanding his faults, is appointed by his Master 
to a glorious and important ministry. But this 
seeming improbability is itself a pledge of truth, 
for how could the evangelists have imagined such 
a history ? Is it in presenting the most ardent and 
devout of the companions of the Saviour and one 
of the most celebrated preachers of the gospel, as 
an apostate, that the envoys of Jesus would have 
believed that they could advance their interests ? 
No, certainly, it is not thus an imposter would 
have invented, but if he had, he could not, at least, 
have invented those fresh and simple details, in 

* Compare Matt. xxvi. Mark xiv. Lukexxii, and John xiii. 
xviii. xx. and xxi.. 



92 AUTHENTICITY OF 

which, as we study them more and more, we gradu- 
ally discover and belter appreciate the faithful des- 
cription of a zealous and sensible mind. 

The character of Peter is composed of two prin- 
ciples which are always observed. A liveliness of 
imagination which prevents thought, and makes 
every thing yield to the first impression, and a 
tender and ardent devotedness to the Saviour. By 
these two elements the whole history of the apostle 
is unfolded. 

At the approach of the last scene in his life, Jesus 
informed his disciples of the terrible temptations 
which were about to menace them, and the dis- 
graceful misfortunes which they would bring.* 
Peter said " Although all should be offended yet 
will not I." Such was this man, prompt, confident, 
self-deceived. He loved his master more than every 
thing else in the world, and perceived in himself a 
power of tenderness and devotion which appeared 
to him boundless. He considered only the present 
moment, and had never known distrust or fear of 
the future. Jesus Christ informed him that he was 
mistaken, and gave him a particular detail of the 
fault he would that very night commit. But in vain, 
the words even of him who knew all things did 
not terrify him. Something told him that he loved 
Jesus too well to abandon him ; he believed it im- 
possible to be faithless. Then yielding, without 

*Mark xiv. 29-31. 



THE NEW TESTAMENT. 93 

reflection, to the influence of the late hour, the cool- 
ness and shade, he slept. Jesus, in great sadness, 
had said, " Tarry ye here and watch. "* And a 
second and third time Peter fell into the same 
heaviness, notwithstanding the repeated counsel of 
the Saviour. He, upon whom the present had so 
much power, and knew so little how to fear a 
peril, when it was not presented to his view and 
did not move his heart, yielded in the hour of 
danger. 

The decisive moment arrived. Peter, being yet 
troubled by his sleepiness, but retaining in his re- 
membrance the desire of defending his master, and 
not having well understood his orders or compre- 
hended his intentions, but impetuous and devoted, 
beholding the enemies, drew his sword, rushed for- 
ward, and struck at random. The other disciples, 
as zealous perhaps, but more reflecting, said unto 
Jesus " Shall we smite with the sword." f " See- 
ing," says St Luke, "what would follow." Peter 
did not wait but struck before Jesus could answer. 
61 Then said Jesus unto Peter, " Put up thy sword 
into the sheath: the cup which my Father has 
given me, shall I not drink it ? " t He immediately 
healed the wound the sword had made. What an 
effect this unexpected miracle and singular defence 
should have produced upon this hasty man who had 
as yet heard and understood nothing ! It is the 

* Mark xiv. 34-41. t Luke xx. 11, 49. + John xviii. 10, 



94 AUTHENTICITY OF 

Master himself, who prohibited resistance and de- 
livered himself to the executioners. Jesus is bound, 
they lead him away, he does not wish to be de- 
fended. Ought not this, to have perplexed and ob- 
scured that judgment, in which impressions were 
more powerful than ideas, and where the art of ex- 
amining circumstances and distinguishing shades 
of difference, was unknown ? Jesus did not wish 
to be defended, they led him away — he is a 
captive. All that was positive and clear in the 
plans of Peter must needs fail him at the time. 
Even then, he declared that he would be faithful to 
his Master, defend him, fight by his side, follow 
him to prison and to death. He is prohibited, and 
he knows not in what his duty now consists. Pas- 
sive, inert, and submissive fidelity, to which he is 
now called, did not enter his imagination. There 
were no more contests and victories, no miracles to 
confound the enemies of the Messiah. Instead of 
those beautiful images which quickened his blood, 
and doubled his ardor, he discovered in the ob- 
scurity of his thoughts, chains, a tribunal, furious 
and triumphant judges, opprobrium and death. 
What must he do ? For want of clear ideas and 
fixed projects, his heart guides him, he follows 
Jesus. He follows, but not as formerly, encouraged 
by his regard, walking by his side and in prospect 
of reward. He follows, not with glory, hope and 
courage, but at a distance, accompanied by John 



THE NEW TESTAMENT. 95 

alone, in darkness, avoiding the looks of a savage 
horde. It is through favor, and by stealth, that he 
is admitted into the enclosure of the palace. For 
such a man, this manner of following and entering, 
is, already, dissimulation, I had almost said, infi- 
delity. This is not all ; at each moment some new 
circumstance terrifies his wavering mind, and fills 
it by degrees with constraint and terror. The ob- 
scurity of night, the light of flambeaux and fires, 
the doorkeepers, the savage priests who arrive, in 
order, as vultures at the odor of carnage, the brutal 
boastings of subalterns eager to take part in the 
passions of their masters, each moment, each ob- 
ject, each word, more and more troubles and terri- 
fies this hasty being, who had no control over his 
first impressions and his imagination. Self-control 
is gone, his intelligence is obscured, and he endeav- 
ors in vain to recollect himself. Now when an un- 
known voice struck upon his ear harshly demand- 
ing, " Were you not also with this man ? " what 
could he do ? The doorkeepers who had seized his 
master encompassed him, and the sword which had 
wounded Malchus hung still bloody by his side. 
From whence, in this crisis, could he derive suffi- 
cient judgment and calmness to distinguish be- 
tween prudence and apostacy, to speak what was 
necessary and to act with boldness ? If he could 
however have met at this moment, the look of his 
Master, if his noble and melancholy figure could 



96 AUTHENTICITY OF 

have recalled his promises, or if it had been a more 
authoritative voice, before the assembled Sanhedrim, 
that he was called upon to answer, the solemnity of 
the appeal would have aroused his conscience, and 
supported him in escaping from the abyss. But it was 
a servant, an impertinent and babbling woman, from 
whom it was necessary to be free. As usual, with- 
out reflection, he yielded to the impulse of the mo- 
ment and circumstances, — and said "I know not 
the man." 

Can one be surprised that this fault should have 
been twice repeated ? And that the unhappy Peter 
should shortly come to positive denials and affirma- 
tions ? Once fallen into the precipice, from whence 
could he have derived the force of character neces- 
sary for his liberation ? His grief for the fault 
• increased his agitation, and assisted his feebleness 
in sinking him yet deeper in the gulph. For his 
rescue there is need of a friendly hand, and he is 
alone with the hateful images of that horrible 
night. His heart however is right and the in- 
stant that he repents, he will become again 
himself. In order to accomplish this, there is no 
need of punishment or reproaches ; — words even 
will be superfluous, for his heart will say what they 
cannot express : one look of Jesus is sufficient for 
this tender, ardent and changeable being. He de- 
parts, he weeps, and through the power of grief and 
love, has already expiated his fault. One look 



THE NEW TESTAMENT. 97 

causes him to triumph over his fears and weakness. 
This is an admirable denouement, and partakes 
too much of the sublimest feelings and truth, to be 
the invention of an imposter. 

Let us now seek Peter on the border of the sea 
of Tiberias, in the chapter with which St. John 
terminates his gospel. There we shall be able to 
admire still further the inimitable truth of his char- 
acter, still the same, although modified by grief and 
shame. 

Peter is engaged in fishing, when he hears these 
words which John addressed to him ; " It is the 
Lord."* The Lord whom he had deceived, and to 
whom he had sworn fidelity even unto death. He 
is there — the apostles are there — Jesus is about 
to speak. What will he say? How must his 
troubled mind have been kept in suspense between 
hope and fear — shame and love; and with what 
true and natural simplicity, the plain recital of the 
evangelist permits us to perceive these impressions. 

It is the Lord : Peter immediately rushes into 
the waves on the side where Jesus is. It is towards 
him that his first movement hurries him, but more 
than ever respect is joined to love. He resumes 
his raiment when casting himself into the sea. 
Jesus expresses a wish and immediately, first of alh 
Peter has crossed the water and re-ascended the 
vessel, wishing to prove his zeal but not daring to 

* Verse 7. 
7 



98 AUTHENTICITY OF 

speak. How heavily must the thought of his crime 
have filled and oppressed the heart of him, whom 
formerly nothing could have restrained from ex- 
pressing his feelings or doubts. 

Jesus speaks; then commences that sublime 
scene, in which, without one word of reproach, by 
a simple'question three times repeated, the Saviour 
found means to recall to his disciple his fault, and 
to punish him by appearing not to have a very 
strong belief in his love ; thus causing him to 
express all the ardor of his repentance, and to know 
that he was forgiven.^ But what is most im- 
portant for us to remark here, are the answers of 
the apostle : they are as sincere and ardent as ever, 
but for the first time delivered with timidity and 
brevity. If before his fault, Jesus had three times 
successively appeared to doubt his tenderness, with 
what hasty and precipitate vehemence would he 
not have justified himself? But now, ashamed, 
humbled, and disquieted, he could only think upon 
his punishment, the more severe because it was 
merited. He appeals to the knowledge of his Mas- 
ter, to testify to that, which his words alone have 
no more the right of asserting. u Lord thou 
knowest all things ; thou knowest that I love 
thee." How simple and true ! We recognise 
the human heart — the heart of the apostles — 
the language of nature and not of fiction. 

* Verses 15—17. 



THE NEW TESTAMENT. 99 

This scene, so remarkable for the change effected 
upon Peter, finishes by a trait of a nature less 
elevated, which exhibits to us however the same 
character. Jesus announced to the apostles his 
martyrdom and says " Follow me :" Peter seems 
hardly to have given attention ; the only answer 
which he makes to the prediction of the Son of 
God, foretelling that a bloody death would afford him 
an opportunity to retrieve his fault, is a misplaced 
question, as to the apostle John, M Lord, and what 
shall this man do ?*' At this solemn moment his 
indiscretion well merited him a severe rebuke. Is 
not one such trait as this a sufficient pledge of truth ? 

We have examined a discourse and a character, 
selected almost at random from our gospels. We 
might draw the same consequences from all the 
narrations and facts, and from those natural recitals 
with which the book abound. But it is necessary 
to have a limit. 



SECTION SECOND. 

COMPARISON OF OUR GOSPELS WITH THE APOCRYPHAL BOOKS 
OF THE NEW TESTAMENT. 

Natural and genuine beauties are not generally 
the best appreciated. Where all is harmony, sim- 
plicity and truth, no striking part awakens the dis- 
tracted attention, and it requires a pure taste, a sa- 



100 AUTHENTICITY OF 

gacious mind and an elevated soul to recognize the 
full value of such an uniformity. Experience con- 
firms this truth in an hundred different ways. Gre- 
cian architecture makes but little impression upon 
those accustomed to observe gothic monuments, and 
the verses of Racine seem to novices of easy con- 
struction, precisely, because no fault recalls the 
conquered difficulty. A similar illusion often pre- 
vents us from discovering the divine beauties of our 
gospels. 

That which distinguishes them the most from all 
human writings, is, in the first place, their harmony 
with the heart and wants of man, in all countries 
and in all ages. It is also their perfect simplicity, 
exempted from effort and false brilliancy, and their 
grandeur, the principal elements of which are purity 
and truth. But these are beauties which general 
readers seldom perceive. In order to do so, there 
is required a habit of reflection and analysis. It 
is clearly observed that the gospel is useful in consol- 
ing, instructing and elevating us, and that it is adapt- 
ed indeed to our heart ; but few think how marvellous 
it is, that this gospel should be equally adapted to 
the heart of man, in all times and in all places. 
This is the wonder, which is offered to our obser- 
vation, and which we do not know how to perceive. 
A contrast will aid us perhaps in accomplishing 
this, and the apocryphal books of the New Testa- 
ment furnish it. 



THE NEW TESTAMENT. 101 

Two or three centuries after our gospels, the 
church was inundated by a mass of false writings 
which received the names of the apostles, and were 
given to the world as their works. These false 
gospels were the work of men educated in Christi- 
anity and were composed in the presence, and in 
imitation of the true gospels. They have of course 
borrowed some of their beauties. Notwithstanding 
the efforts of the writers however, the difference is 
such, that it is sufficient, I here affirm, to prove the 
divinity of the authentic history of the Saviour. It 
is by comparing these writings, that we discern 
clearly the language of truth and imposture. One 
particular circumstance will give more interest and 
force to this conclusion. These apocryphal writ- 
ings appear to be frequently the fruit of popular 
traditions concerning the infancy of Jesus Christ, 
and his mother and relations. We find also, not 
only the works of individual imposters, but the 
successive and in some manner the national works 
of the compatriots and companions of the Saviour, 
the result of the imagination, the opinions and pre- 
judices of the time, we behold with what our gos- 
pels would have been infallibly filled, if they had 
not been divine. But so many traits of human pas- 
sions and imperfections are exhibited in the apo- 
crypha, that the absence of all these faults, causes 
us to see clearly the astonishing sublimity displayed 
in our gospels. 



102 AUTHENTICITY OF 

This comparison will be fully developed. We 
shall sketch it under four heads. 

1. Relative to the employment of miraculous 
power. 

2. Relative to the nature and form of the narra- 
tive. 

3. Relative to the lessons and examples of vir- 
tue. 

4. Relative to the views of the writers, and the 
tendency of the writings. 

ARTICLE I. 

Employment of the miraculous power, 

Man has a natural inclination for the marvellous, 
but this is subjected to a double law, the influence 
of which is readily observed in literary fictions* 
We love the marvellous surrounded by magnifi- 
cence and eclat. Without these, it does not long 
satisfy the imagination ; and reason recovers her 
sway. In the second place, man loves in the mar- 
vellous the ground which he would have himself 
given to it if it had been at his disposal. It is in 
the service of his desires, his curiosity, and his am- 
bition that he wishes it to be placed. Moreover,, 
when the marvellous is introduced into his books, 
it always leaves the deep impress of some one of 
these passions, at the same time that it reflects the 



THE NEW TESTAMENT. 



103 



genius and the prejudices of the country in which 
the writer has lived. 

Now we do not remark any thing similar in the 
miracles of the New Testament. With a very small 
number of exceptions the miraculous power is de- 
prived of all pomp. It moves the heart, but it leaves 
the imagination sufficiently calm. It tends to save, 
console and convince, never to amuse or dazzle. 
But the cotemporaries of Jesus were not more than 
half satisfied. The lepers were healed, the para- 
lytic raised, the dead called to life; these benefi- 
cent and quiet miracles excited the gratitude of the 
immediate subjects of the benefit, but the Pharisees 
and the multitude were not converted. They de- 
manded signs from heaven.* 

* The following excellent remarks on the disbelief of the Phar- 
isees, are taken from Mr Furness' " Remarks on the Four Gos- 
pels." As they are so satisfying and convincing upon this point, 
the translator thought they might gratify the reader of this trea- 
tise. 

" We are given to understand with the utmost explicitness in 
these books, that Jesus was possessed of the most extraordinary 
powers — that he could heal the sick, give sight to the blind, and 
raise the dead by a word. Numerous instances are detailed 
with remarkable particularity, in which, in the most public and 
satisfactory manner, he exercised these miraculous gifts. But 
on more than one occasion, we are told that some of the princi- 
pal men of the community came to him and requested him to 
perform a miracle, to give them a si^n, thus affording him an 
opportunity, as it would seem, of convincing them of his author- 
ity as a messenger from heaven. * How long, 5 said they with 
apparently great plausibility, i how long dost thou make us to 
doubt? If thou be the Christ, tell us plainly.' On these occa- 
sions, as the historians have not hesitated to inform us, he di- 
rectly and uniformly refused to comply with the requests made 
to him. They give us no explanation of the reasons of his re- 



104 AUTHENTICITY OF 

Moreover, in the miracles of the New Testa- 
ment, we find no marks of those passions which do 
not fail to leave their traces upon the works of man. 
There is nothing to excite ambition or desire. The 

fusaL They leave him open to the charge of having evaded an 
appeal apparently very fair. 

" It is not my immediate purpose to state the grounds of the 
conduct of Jesus in these cases. Still, as it admits of an expla- 
nation at once sound and rational, not only in accordance with, 
but illustrative of, the dignity of his character, and the spirit- 
uality of his object, I may be permitted to hint at it in passing. 
The Jewish nation, as I have already had occasion to state, cher- 
ished the fond expectation of the appearance of a military lea- 
der and king, who should deliver them from Roman bondage, 
and place them where, as the peculiar people of God, they fan- 
cied they belonged, at the head of the human race. The exis- 
tence of this expectation is proved incidentally, and therefore 
the more satisfactorily, by the christian records. So we need 
not resort to other witnesses to establish this point, although 
they are not wanting. How tenaciously this hope clung to the 
minds of the Jews, may be attested from the conduct and feel- 
ings of the adherents of Jesus. They evidently expected him to 
establish a worldly kingdom, and to distribute among them its 
chief offices and honors, and out of this expectation there fre- 
quently rose among them jealousy and strife. After all he had 
said and done to the contrary, they still cherished this hope to 
the very last. And just before his final disappearance, their lan- 
guage is ' Lord wilt thou now restore the kingdom to Israel ? y 
As confidently as the Jews looked for a Messiah, they looked 
for him to be a temporal prince and deliverer. 

" Seeing then that this expectation existed so widely and 
deeply, is it not natural to infer that those who demanded of 
Jesus a sign from heaven, failed of being convinced by what he 
did actually say and do, because, although it proved him to be 
no ordinary man, still it did not carry out and realize their dar- 
ling idea of the Christ? They wanted him to assume a charac- 
ter and to perform miracles conformable to their cherished and 
pre-established notions. Indeed it may be gathered from the 
Jewish writings, that an idea was entertained that the Messiah 
when he came, would give some peculiar token or signal — some 
extraordinary display of power, to point him out to the people 
as the Messiah beyond the possibility of a mistake. It was 
not he that made the Pharisees to doubt. Their doubts result- 
ed from their own preposessions." Page 53, 54. 



THE NEW TESTAMENT. 105 

miracles of Jesus Christ are benefits, and these ben- 
efits never endanger virtue. If in multiplying the 
loaves of bread, he excited for an instant the gree- 
diness of a rude crowd, he deprived it quickly of its 
eagerness, and soon repelled it, by permanent 
truths ; elsewhere, he refused to change the stones 
into bread to abridge his own sufferings ; he did 
not descend from the cross when challenged by the 
railleries of his enemies; the winds and the waves 
were obedient to him, but his whole life, not less 
than his precepts, called his disciples to humility, 
simplicity and moderation. Nothing was perform- 
ed to excite curiosity ; the Saviour sought on the 
contrary to subdue and destroy it. He who was 
able to read the heart, and foresee future events, 
did not grant one word to the wishes of this pas- 
sion. 

The miracles have also, in general, a character 
of seriousness, dignity and decorum, which we 
ought little to expect meeting among the Jews. 
There is nothing misbecoming the Son of God. 
His cotemporaries could not perceive and appreciate 
the sublime and beautiful simplicity of his remark 
to Lazarus, " Come forth ;" to the leper "I will it, be 
thou clean;" to the thief, (i This day shalt thou be 
with me.' 3 After the lapse of eighteen centuries, 
this language is better understood. The philoso- 
pher who meditates upon it, and the theologian who 
analyzes it, find there alike the seal of divinity. 



106 AUTHENTICITY OF 

If we do not always perceive this, it is through 
want of reflection, and the contrast which would 
detach these noble scenes from the common ground 
with which we are tempted to confound them. This 
contrast is furnished by the apocrypha. 

We recognize here the ordinary impress of man, 
and that species of the marvellous which is pleas- 
ing to him. This impress, is however, somewhat 
diminished by the imitation of the true gospels, un- 
der the influence of which these false histories 
arose. They have preserved of course, to a cer- 
tain extent, the character and spirit of Jesus and 
his apostles, for it is of them they discourse. We do 
not find as in the second book of Macabees,* celes- 
tial cavaliers clothed in gold and fire, but the sick 
are cured, and the dead raised. These authors 
wished to complete our gospels by the aid of popu- 
lar tradition. The imagination, the feebleness and 
the passions of these writers, however, betray them 
in every part of their writings. 

The striking and universal character of all the 
apocryphal books of the New Testament, is the 
multitude of useless and ridiculous miracles in con- 
formity with the taste of the Jews, or the imagina- 
tion of the Greeks, but unworthy of the Saviour, 
and far removed from the sublime simplicity of 
his history. The apocrypha, for instance, surround- 

*Chap. iii, 24 — 27; v. 1—4. 



THE NEW TESTAMENT. 107 

ed the birth, infancy and betrothment of the virgin 
with disguised imitations of the miracles of the 
Bible — principally of those which accompanied 
the birth and infancy of the Saviour.* A miracle 
is necessary to give a husband to Mary ; Joseph 
is chosen like Aaron by the miraculous vegeta- 
tion of his rod, and a dove represents the Holy 
Spirit descending upon him in order that he may 
be designated.! Shortly after his birth Jesus 
makes a speech to his mother, and afterwards the 
games of the divine infant are miracles ; the potter's 
clay being kneaded under his hand, becomes ani- 
mated ; he amuses himself in thus creating spar- 
rows and causing them to walk, fly and eat at 
command. t We can open the book and the first 
page, taken at random, will present some trait of 
this kind or perhaps some score, even less worthy 
of the history of a holy and pure Being. 

In the second place we frequently meet in all the 
apochryphal books the marvellous surrounded by 
magnificence. These dazzling and useless won- 
ders are frequent in human fictions, but rare in the 
New Testament. The oriental imagination has 
greatly inspired the pages of the false writings we 
are examining, and certain passages recall much 
more readily the Arabian Nights than the gospels. 

* See the Gospel, of Mary and James. 

t Gospel of Mary, v. vi. 

+ Gospel of the Infancy, xv. 1—4. 



108 AUTHENTICITY OF 

A light more brilliant than the sun filled the cavern 
where Jesus Christ was born. 5 * The holy infant 
disenchants a young man who had been changed 
into a mule.t He punishes his comrades for their 
malicious games by changing them into kids.t 
Thirty years after, when he appeared before Pilate, 
the Roman standard bent down in worship.^ 

If we find in the apocryphal writings the bad 
taste of the Jews and the imagination of the orien- 
tals, we shall not fail meeting also the traits of human 
passions, curiosity, vanity and revenge. Without 
doubt the imitation of the gospels has preserved the 
apocrypha from many shameful extravagances, 
without which their pages would have been cover- 
ed. But deprived of the divine succor, the apoc- 
ryphal biographers have not been able to appreciate 
and retrace the character of Jesus. All is human, 
that is to say, all is vain and selfish in the traits added 
to the history oftraditions.il If our gospels were the 



* Gospel of the Infancy, i. 9, 10. t Idem, xvii. t Idem, 
vii. 

§ Gospel of Nicodemus. 

fl My pen was on the paper ready to trace the words of our 
author in several additional quotations from the apocryphal 
book, but recollecting for whom I was translating — my Sunday 
School class — I refrained, believing that the reading of such 
ridiculous narrations, although it must make a powerful im- 
pression on their young minds, would be superfluous. The 
quotations already made are sufficient, in clearly manifest- 
ing the falsity of these pretended works. I would refer those 
however who are desirous of pursuing the investigation further, 
to the Gospel of the Infancy, chapter xix, 20 — 24 ; xx, 13 — 18 ; 
or to Cellerier's Treatise, page 190. 



THE NEW TESTAMENT. 109 

work of man, it is probably under similar views 
that they would present the life of our Master, the 
mild and humble of heart. Is not this a proof that 
they are really the work of God? 

ARTICLE II. 
Nature and form of the narration. 

The comparison of the gospels and the apocry- 
phal books under this new point of view is not less 
striking than under the first. Besides, these two 
parts of the parallel which engage our attention, 
although really distinct, have much analogy. 

There are in the evangelical narrations certain 
characteristics which distinguish them from human 
books, and are the sublime and remarkable tokens 
of their true and celestial origin. 

The evangelists do not yield any thing to curi- 
osity. They proceed directly to the point under 
consideration, and keep in view the design of the 
revelation. Thus they all keep an almost absolute 
silence as to the infancy, the youth and private life 
of the Saviour. They are not disquieted at excit- 
ing curiosity, and have no desire to satisfy it. 

They relate every thing with the same simplicity, 
calmness and, I had almost said indifference. They 
had beheld the miracles and they relate them with- 
out any reflection, as ordinary and well known 



110 AUTHENTICITY OF 

events to which Jesus had accustomed them. 
They love their master and they prove it; but 
they do not speak of their affection ; they well 
know that it is not with them and their opinion that 
the reader is concerned. They have heard the 
discourses of Jesus and they repeat them, but 
almost mechanically and sometimes as if they had 
not understood them. They are little anxious in 
leaving gaps in their narrations, in culling forth 
objections, in astonishing or offending. They have 
not written their memoirs — they have not written 
a book — they are not authors. Ingenuous and 
sincere witnesses, they are satisfied in giving their 
testimony. 

In fine, these simple and unpretending deposi- 
tions, are all impressed with a minute exactness 
peculiar to a faithful eye-witness. However in- 
complete may be their narration, the evangelists 
add in abundance the small details, which, in their 
remembrance, encompassed the events they recount. 
It is true these details appear useless, but how 
important they are as pledges of naturalness and 
truth ! The authors do not relate them to amuse 
or reveal their knowledge. It is simply for the 
sake of exactness and fidelity. They have seen 
and heard the fact, or lessqn, with its accompanying 
circumstances, and it requires some art or labor to 
separate them. But this they do not attempt. 



THE NEW TESTAMENT. Ill 

They simply report whatever they have remem- 
bered and as they remembered ; as they yet seem 
to behold and hear. What faith, accordingly, do 
not these narrations inspire ! 

These narrations, indeed, so simple and little 
labored, are found to be in remarkable agreement 
with historical facts. We discover no anachro- 
nisms or errors. These writers were not learned 
but they were faithful. They have spoken only of 
those things which took place in their time, and 
under their eyes ; they were, also, never deceived. 

Such are the ordinary characteristics of the 
evangelical narrations. Let us now compare them 
with the apocryphal histories. These will pre- 
sent to us entirely opposite traits. 

The apocryphal books seem designed entirely 
to satisfy curiosity, for which our gospels are so 
little adapted. The Gospel of Mary, the Gospel of 
the Infancy, the Gospel of Thomas, the Gospel of 
Nicodemus, all, in this respect, have one design 
and one spirit. They are full of those useless and 
curious details which our evangelists do not give, 
and which inconsiderate minds demand. The 
history of the infancy of the Virgin Mary, the nu- 
merous details upon the infancy of Jesus, upon his 
voyage into Egypt, upon Zacharias, the recital 
of the actions of the divine spirit of Jesus in heaven 
while his body was captive to the tomb, comprise 
their narrations. They add nothing which is 



112 AUTHENTICITY OF 

satisfactory or useful. Our gospels, however, have 
not told all ; they recount the history only of some 
portions of the ministry of Jesus. There is, 
without doubt, a multitude of lessons and actions of 
our Saviour forever lost to us, and which the pious 
Christian sometimes surprises himself in regretting, 
with too much anxiety. Not one of these precious 
fragments has been recovered from the apocrypha. 
They seem to have place only for curious, absurd, 
or coarse trifles. These traditions which they 
gather, undoubtedly preserved nothing more inter- 
esting or more true. What a demonstration of the 
natural tendency of man, at least of those men of 
that age, and of the fate which would have awaited 
our gospels had they been written by these per- 
sons. 

There is not among these writers, either sim- 
plicity, self-forgetfulness, naturalness in the details, 
or exactness and precision in the narration, but a 
continual mingling of pretension, affectation, and 
oriental bombast. We find, also, an evident solici- 
tude in preventing objections and obscurities, and a 
desire to relate more clearly, more completely, and 
more elegantly than the fishermen of Galilee have 
done, or knew how to do. Misbecoming trifles 
have also taken the place of the simple, natural, 
and chaste narrations of our gospels. 

The apocryphal histories abound in anachro- 
nisms and errors. They continually present opin- 



THE NEW TESTAMENT. 113 

ions and customs admitted in the time of their 
authors, but unknown in the time of the Saviour, 
and for some ages after. The Virgin is called Our 
Lady, and St. Mary.^ She intercedes, with her 
son, for those who invoke her assistance, and she 
promises them pardon. The sign of the cross is 
practised ;t the relics of Jesus are guarded, and wor- 
ship rendered them ;t miracles are performed, or, at 
least, the swaddling clothes of the infant Jesus and 
the water in which he has been washed, cure the sick 
and expel demons. § We can, perhaps, attribute 
the anachronisms to secret views, and the errors, 
to the design of supporting certain customs or 
doctrines ; but we discover an historical error which 
is undoubtedly occasioned by the ignorance of the 
writer. The third chapter of the Gospel of Nico- 
demus is entirely borrowed from our gospels, ex- 
cepting one verse only, which was undoubtedly 
designed by the author to explain what appeared 
obscure. It is remarkable that this verse, the only 
one added for his own views, should betray an 
entire ignorance of the political state, and even of 
•.he religion and laws of the Jews at the time of 
Jesus Christ. It is found in the narration of the 
complaint of Pilate, and the inquiries of Jesus ; 
" It is not lawful for us to put any man to death," 

* Gospel of the Infancy, i. 11, 17. 
t Gospel of Nicodemus, xii. 24. 
+ Gospel of the Infancy, ii. 1, 3; iii. 
§Idemvi. 16, 17; ix— xiii. 
8 



114 AUTHENTICITY OF 

say the accusers, in St. John, 3 * and in the apoc- 
ryphal writer. But this last, instead of beholding 
in those words the loss of the independence of the 
Hebrews, has known how to explain them only by 
the sixth commandment. He has concluded that 
the law of Moses interdicted the punishment of 
death ; and finding, moreover, that the silence of 
Pilate on this occasion was not seemly or probable, 
he has placed in his mouth an answer, which 
would have better become a rabbin, " This com- 
mandment — ' Thou shalt not kill,' — concerns you, 
but does not regulate my actions." 

ARTICLE III. 
Lessons and examples of virtue. 

We ought to discover here one of the most im- 
portant criterions of the divinity of our gospels. A 
divine religion should excite man to divine virtue. 
We know in general, how the gospels accomplish 
this task, but we do not know how under this point 
of view, they compare with the apocryphal writ- 
ings. 

The apocrypha were written last. Their authors, 
acquainted with the canonical gospels, undertook 
to imitate them and called themselves Christians. 
If they had faithfully embraced the sublime 
beauties of the lessons and the life of Jesus and the 

* John, xviii. 31. 



THE NEW TESTAMENT. 115 

apostles, their works would not have been on this 
account worthy of the same admiration. The 
gospels would always have had a great superiority 
in having been the first to relate that which the 
others could only have repeated. We perhaps even 
think that this last task is very easy — these writ- 
ers did not succeed. How could they have invent- 
ed what they have not been able to relate ? 

What do we find that is useful and good in 
these books, which pretend to be the history of 
Jesus, the work of his apostles, the deposit of the 
light of the world ? Absolutely nothing. This 
distinguishes them more than any thing else from 
our gospels. Their authors thought only of satisfy- 
ing human curiosity. 

In the second place, their books have disfigured 
the character of Jesus. They make him a vain 
being, who takes pleasure in showing his power 
and science, by teaching natural philosophy, 
metaphysics and astrology, instead of announcing 
the good tidings; he is also represented as a 
cruel divinity, who revenges himself without pity 
and without justice. 

In the third place, these writings everywhere 
display instead of the divine virtues which Chris- 
tianity inspires, human passions and [frailties. 
There is nothing elevated, grand, pure or mild in the 
spirit which inspires them. The soul is continu- 
ally grieved, at finding the divine name of the 



116 AUTHENTICITY OF 

Saviour mingled with ideas, narrations and actions, 
unworthy of him. There is a perpetual disagree- 
ment which rends the heart, instead of that celestial 
harmony, which in our gospel encompasses the 
Saviour. Sometimes improper fictions and coarse 
details betray impure minds. We recognise the 
orientals, whose effeminate hearts Christianity has 
not been enabled entirely to sanctify, but not the 
apostles, in whose soul the spirit of their Mas- 
ter would never have permitted an impure thought 
to dwell. Sometimes human avarice is plainly 
exhibited, in the pretended history of him who 
had no place where to lay his head. It seems, 
in the apocryphal writing, that Mary negociated for 
gold, the miracles of her son ; and sometimes the 
historian is pleased to speak of rich presents which 
recompensed him. Indeed, the only virtue which 
these writers appear to recognise, are the arrogant 
and proud w T hich Jesus came to unthrone, and the 
monastic, which in their age the Christian church 
had commenced borrowing from the pagans. 

What a veneration for our gospels must this 
contrast inspire in the thoughtful reader. From 
whence then did they obtain these traits, at the 
same time, so pure, so mild, so simple, and so sub- 
lime, with which they clothe the christian virtues. 
This is not a brilliant work which attracts our regard 
and dazzles at first view; but it is one which 
deeply affects the heart and produces a mighty 



THE NEW TESTAMENT. 117 

change. The multitude despises it, perhaps, but 
the sensible and enlightened man loves and adores it. 

It is to our gospels, alone, that the glory of a 
constant, useful and beneficent end, is due. It is 
there only, that all tends to the holiness and regen- 
eration of man, that all elevates, that all purifies, 
that nothing is designed to amuse his curiosity or 
flatter his passions. 

It is to our gospels alone, that the character of 
Jesus Christ belongs, a type of christian virtue, 
revealing an admirable harmony of sweetness and 
dignity, of reason and love, of prudence and sim- 
plicity. Where have we ever beheld so much de- 
votion joined to so much calmness, and such an 
heroic life so strongly marked with wisdom and 
good sense ? But this grandeur, deprived of pomp 
and splendor, and veiled under such humble traits, 
is not easily appreciated by common men. To 
admire worthily, it is necessary to reunite in a con- 
siderable degree, elevation of sentiment with rich- 
ness of thought, and I had almost said purity of 
taste. 

Far, then, very far from our gospels, are these 
false and absurd apocrypha, which, written after- 
wards, in the bosom of Christianity, and sometimes 
by ingenious men, have disfigured whatever they 
have handled. They are the work of man, with 
his corruption and weakness ; but our gospels are 
the inspiration of him who is Spirit and Truth. 



US AUTHENTICITY OF 

ARTICLE IV. 

Design of the Authors. 

An author who delivers his thoughts to the pub- 
lic, is always influenced thereto, by some powerful 
motive. In other words, he has a design, of which 
his writings will bear the impress, and the know- 
ledge of which will powerfully aid the reader in 
appreciating the writer and his works. In studying 
a book under this point of view, we shall attain a 
much better knowledge of its author than he sup- 
poses. Sometimes we behold him aspiring to the 
success of a genius, sometimes simply to the small 
enjoyments of vanity, and sometimes giving a body 
to his thoughts, and a voice to his feelings, only 
through the most urgent want. He wishes some- 
times to promulgate an idea, sometimes to lessen 
an abuse, sometimes to overturn a doctrine. Often, 
with a perfidious talent, an imposter conceals his 
march, insinuates what he dares not declare openly, 
and lays down principles, leaving it to his readers 
to draw consequences. He raises with affected 
indifference the question which is nearest to his 
heart, and spreads abroad the germs of evil, which 
the passions do not fail in nourishing. It is of 
little importance whether the author has written 
for interest, conscience, zeal, or any other motive ; 
he is always depicted in his book, and if he has 



THE NEW TESTAMENT. 119 

wished to masque himself under borrowed plumes, 
to the eye of the intelligent reader he is surely- 
betrayed. How important and interesting must 
such a study be when applied to our gospels, espe- 
cially if we bring them in contrast with the apocry- 
pha. 

It would be easy, it would even be amusing, to 
discover in each of these the ill-disguised tokens of 
all human imposition. But this examination would 
be of very little advantage. It is not these books, 
but our gospels, we wish to examine. It is suffi- 
cient to recall to memory the constant character of 
the one, in order to make apparent the sincerity of 
the other. I have said enough in another place to 
prove this, and it is not necessary to resume the 
question in this new form. We will now draw our 
remarks to a conclusion. The most attentive ex- 
amination of our gospels, do not disclose any human 
design. They neither flatter any passion, or seek 
to satisfy curiosity. They are evidently strangers 
to the motives which influence ordinary writings, 
and are continually governed by a unique and sub- 
lime design — the regeneration of man. This is a 
result forced upon our conviction at every page 
and line. They announce the good tidings, and 
do not trouble themselves with anything else. A 
compassionate love for suffering and corrupted hu- 
manity, is the divine principle of which they are 
the result, and no impure alloy can mingle itself 



120 AUTHENTICITY OF 

with this pure element. Is not this character, 
alone, sufficient to convince us of their divinity ? 

The comparison which we have now made, will, 
undoubtedly, prove much, in the view of every 
sensible and sincere mind. If we cannot find a 
rigorous demonstration, there is, however, a moral 
conviction which persuades the heart and reason. 

What must we think, after this examination, of 
those blind enemies of the faith who have wished 
to put upon the same footing the apocryphal writ- 
ings and our gospels ? Without having studied, 
without having read, perhaps, one or the other, and 
in opposition to all historical criticism, they have 
dared to attribute both to the same origin ; and, 
in order to explain the preference given to our 
sacred books, they have wished to discover no other 
cause than accident or superstition. How clearly 
does this make manifest their want of knowledge 
and good faith. 

The wise and impartial reader has, undoubtedly, 
no need of comparing the gospels with the apocry- 
pha in order to admire the first. Historical and 
critical study is sufficient to convince him of their 
truth. But if he has made a comparison, the con- 
trast is too astonishing not to be instantly observed, 
and cause him to distinguish, at once, the work of 
God and of man. He believes the gospels, and 
perhaps imagines that he knows and perceives their 
beauty ; but the contrast of so much purity and 



THE NEW TESTAMENT. 121 

impurity, of so much grandeur and weakness, of so 
much wisdom and foJly, causes them to appear so 
much the more beautiful. It seems as if faith had 
penetrated his whole soul ; his heart throbs with 
that pure joy, which the undoubted conviction of 
an important truth excites, and full of gratitude he 
exclaims with the Apostle, " I knovj that which I 
believe" 



CHAPTER THIRD. 

PROPOSITIONS RELATIVE TO THE INTEGRITY OF THE 
GOSPELS. 

Our conviction of the authenticity of the gospels 
and of the veracity of the evangelists, will be of little 
value, if we have any doubts regarding the actual 
state of the purity and integrity of these writings. 
It is necessary for our faith, that they should have 
descended to us without any important alteration, 
and that they should be free from suspicion. This 
is, indeed, the true state of the case, and my plan 
will not be completed if I do not indicate the proofs. 
These rest, in the first place, upon the vigilance of 
pious and learned men, who in all times have 
labored in preserving the sacred text, in multiply- 
ing copies, in comparing words, and in discussing 
differences ; and they rest, in the second place, 
upon the positive and evident result of these labors. 
Their nature does not permit me to undertake their 
explanation. I limit myself to a relation, as brief 
and clear as possible, of the most important facts 
which are useful to be known, and I ask my 



AUTHENTICITY, ETC. 123 

reader's indulgence and patience for this dry, but 
short and important chapter. 

The text of the gospels was spread, with the 
religion of Jesus, over the whole Roman empire. 
The numerous churches which a divine hand had 
rapidly spread over the surface of every civilized 
region, venerated these books as the foundation of 
their faith. The text was read, commented upon, 
translated, and diffused, wherever the faithful 
were found. Learned and industrious men had 
no other occupation than to transcribe the New 
Testament ; cities made a trade of these copies ; 
learned critics employed their time in searching 
after, and in collecting different copies. The 
slightest, and even the most insignificant differences 
of the text, excited contradictions, accusations, sus- 
picions, and sometimes violent disputes and anath- 
emas. Never has a profane work found itself so 
universally diffused, guarded by so many hands, 
and subjected to such an active and troublesome 
inspection. 

This excessive multiplication of copies, in guar- 
antying the preservation of the text, introduced, 
necessarily, slight alterations. The thousands of 
copyists who transcribed, of commentators who 
explained, and of preachers and doctors who 
quoted it, could not avoid making errors, through 
want of attention, of judgment, or of memory; it 
was impossible that the errors due to these four caus- 



124 



AUTHENTICITY OF 



es, and often countenanced by passion or party spirit, 
when introduced, should not be repeated and often 
propagated. From thence have arisen the numer- 
ous differences in the hundreds of manuscripts, 
commentaries, and versions, which we yet possess. 
These differences critics call variations or read- 
ings. 

For several ages these variations have been care- 
fully sought after and collected. We have wished, 
or ought to have wished, to know all, although 
many are very insignificant. The text was a sacred 
deposit, and, in order to render the sense inviolable, 
it is necessary to regard, as equally inviolable, the 
words and letters. In consequence of observing the 
omissions, the additions, and the transpositions of 
an article or particle, more than thirty thousand 
variations have been recorded. 

Does this numerous array of variations weaken 
the integrity of the New Testament ? Can it 
trouble the security of the faithful ? On the con- 
trary it strengthens and guaranties both. We can 
hardly convince ourselves. In order to have confi- 
dence we must have knowledge ; and if the then 
different manners in which the same word has been 
written, or certain phrases turned, are unknown to 
us, we may well fear of being ignorant of the truth. 
We can affirm, with regard to each verse of the 
gospels, that we know at least how they were read 
in different ages and in various churches. We are 



THE NEW TESTAMENT. 125 

certain that no interpolation has been able to be 
introduced without being perceived. Who dares 
say as much for the verses of Homer, or even the 
phrases of Tacitus ? The mistrustful man, who 
suspects an error in the text of the gospels preserved 
in five hundred manuscripts, reads, however, with 
entire faith, some classic writer who has not been 
preserved in five. 

If, moreover, we examine these variations in 
order to appreciate their importance, we immedi- 
ately perceive that they have none. In limiting 
ourselves to those which are able for an instant to 
sustain the examination, we reduce our thirty 
thousand to ten thousand. Of these, three or four 
hundred, at the most, would be observed in one 
version, and there are not more than one hundred 
which have, in reality, any influence upon the 
meaning. And I do not know in the gospels but 
one or two, and in the rest of the New Testament 
hardly a dozen, which bear upon any material 
point. 

These variations, moreover, important or other- 
wise, have been studied and discussed for some 
years with an industry, a method, and an erudition, 
of which those unacquainted with criticism, have 
no idea. 

This work again, has caused to be disclosed a 
fact of the greatest importance, and which by its 
consequences is sufficient of itself, alone, to guar- 



126 AUTHENTICITY OF 

anty conviction and faith. By this laborious and 
continual application of a gigantic labor to micro- 
scopic results, some celebrated critics have proved, 
that the writings under consideration were natu- 
rally divided among particular classes in certain 
regions ; that those of Constantinople, for example, 
or rather of Alexandria, present almost always the 
same text and the same variations. From this 
circumstance these ingenious men have been able, 
with patience and time, to classify these, to give in 
some manner their history, and to point out those 
which have been used in each church and in each 
country. They have been able also to separate the 
copies into geographical groups, between which the 
discussion has been conducted and the decision 
made more easy. This important fact permits us 
to neglect all those variations in copies which are 
found not to be peculiar to any church or age ; it 
affords us, moreover, the proof so interesting to ob- 
tain, that no lesson of any importance remains 
unknown. In other words, the integrity of our 
gospel is forever secured ; but to prove this with suf- 
ficient clearness, some details are necessary, upon 
which we will now enter. 

Let us no longer fear that the investigations of 
the critics may threaten to overthrow our belief in 
the integrity of our gospels. We are convinced 
that science cannot support an attack against this 
precious truth. New versions and new manu- 



THE NEW TESTAMENT. 127 

scripts will always be useful and interesting for 
consultation ; but we can affirm, beforehand, with 
truth, that they can bring no new, important, or 
weighty variation. This necessarily results from 
the fact that the different classes of copies are 
known, and that the text used in each country and 
in each age has been sufficiently studied. It is of 
little importance, therefore, how many manuscripts 
may yet be unknown. The integrity of the gospels 
is, then, placed above all doubt, and the same 
good Being who gave us these books, has watched 
over their preservation. 



CHAPTER FOURTH. 

PROPOSITIONS RELATIVE TO THE PARTICULAR NATURE 
OF EACH GOSPEL. 

We have hitherto considered the gospels as a 
homogeneous work, which is not in reality the case. 
It is necessary now to indicate the principal marks 
which distinguish them from each other. 

This investigation is not simply an affair of curi- 
osity. To judge correctly of the gospels, it is neces- 
sary to have a distinct knowledge of them. And 
this knowledge will add much to the force of the 
proof for their authenticity, for it will reveal to us 
many traits of naturalness and sincerity, which 
would otherwise have passed unnoticed. In invest- 
ing each of these books with its own color and in- 
dividuality, it impresses them with that variety, 
without which there would have been neither truth 
nor resemblance, for all the works of God, which 
are known to us, are thus impressed. In causing 
us to perceive the striking differences, it displays to 
us the marvellousness of their agreement. It ex- 
plains to us, indeed, the reasons for the omissions 
and diversities which have given rise to doubts, and 



AUTHENTICITY, ETC. 129 

often furnishes a complete solution. But it would 
be sufficient, in order to obtain favor for this inves- 
tigation, simply to say, that it furnishes more exact 
and clear ideas concerning the gospels. 



SECTION FIRST. 

GOSPEL OF MATTHEW. 

We are acquainted with but three circumstances 
concerning the date and origin of this gospel : it 
was written before the destruction of Jerusalem, 
for the Christians of Palestine, and before the 
others. These facts have been called in question, 
but the critic and historian agree in maintaining 
their truth and in deriving from them some impor- 
tant consequences concerning our knowledge of the 
primitive church, the apocryphal gospels, and the 
mutual relation of our evangelists, and conse- 
quently for the truth of their inspiration. The 
plan of this sketch will not allow me to explain 
these consequences. I have enumerated them only 
to show the reader, how much can be gained by the 
researches, which this section is designed to com- 
mence. 

Matthew, regarded as a writer, has a very 
marked character. His style is without art, care- 
less, but rapid and well sustained. The evangelist 
9 



130 AUTHENTICITY OF 

seems to disdain minute details, and is continually 
hastening onward to important and useful facts. 
In the discourses of Jesus Christ, he selects, or 
retains, in preference, whatever is practical and 
popular, and which tends to regulate the conduct 
and establish the morals. Nothing can better 
manifest this character of his gospel, than a con- 
trast of it with that of John. These two apostles were 
with Jesus when he spoke upon the mountain, 
and in the temple ; both had listened to the same 
discourses, but how differently they repeat them ! 
if we compare the relation of Matthew with those 
of Mark and Luke, the difference is less striking, 
but it is yet real ; it is not discovered in the selec- 
tion of the recitals or discourses, but in the details ; 
Matthew is, in general, more concise, and it is in 
his gospel, that we more frequently find the 
essential ideas and facts. He reports the mi- 
racles of his Master, but, contrary to the other 
evangelists, he seems more attentive to report his 
lessons. He alone has given the whole of the 
sermon upon the mount. He often proportions the 
illustration of the recital to the importance of the 
subject. — Thus when he relates the condemnation, 
the sufferings, and the resurrection of Jesus Christ, 
changing his first method, he abounds in facts, 
words, and precious details ; causing the heart of 
the Christian to rejoice, so much of the character, 
the teachings, the virtues of his master are dis- 



THE NEW TESTAMENT. 131 

played in all their brightness. Then resuming his 
rapid and abridged style, Matthew passes rapidly 
over all the facts succeeding the resurrection, and 
in three short verses gives a summary of the last 
instructions of the Saviour. But this brief sum- 
mary is so full of matter that each word conveys an 
idea, and we find in it the christian morality and 
religion, the authority of the Saviour, the benefits 
promised to believers, the universality of Chris- 
tianity, and the particular nature of its operation. 
The other gospels, united with the Acts, furnish 
us, without doubt, more facts with regard to the 
Saviour after his resurrection, but they contain 
fewer lessons of instruction. 

The gospel of Matthew, then, tends essentially 
to christian virtue. This gospel was also cherished 
by the Jewish Christians, to whom Matthew was 
the especial apostle. From the special character 
of many of the sacred writings, arises the wonder- 
ful privilege of the Bible in containing what is 
necessary for all minds and for all circumstances. 
From hence arose the preference which certain 
churches and ages seem sometimes to have mani- 
fested for particular books. Amid these different 
tendencies, those parts of the holy writings which 
recommend works above everything else, and give 
a greater value to faith, hold the first rank. The 
christian doctrine, we all know, is composed of 
many elements, which, being deposited in some 
one or another portion of the sacred books, ought 



132 AUTHENTICITY OF 

always to be combined in the faith, as they are in 
the Bible, in producing, without exaggeration and 
excess, precisely the desired effect ; for thus Divine 
Wisdom has ordained, and the infinitely varied 
wants of the human soul demand. There is op- 
position between these different elements. Theol- 
ogy compels us to examine them separately, but 
faith reunites them to acl upon the human heart. 



SECTION SECOND. 

GOSPEL OF MARK. 

It is believed that the second evangelist wrote for 
the Romans and, according to the dictation of Peter. 
Besides some corrections in the order of events, 
the narration of Mark is distinguished by a great 
number of small and exact details, such as give life 
to history, naturalness to testimony, and confidence 
to the reader. Whether the gospel proceeds from 
Peter or Mark, we cannot but recognise in the 
author of the recital, an eye-witness, and a candid 
and faithful narrator, who remembers with exact- 
ness, and wishes to declare all, not even omitting 
immaterial circumstances, fearing lest the facts 
should be in the least changed. Compare, in 
Mark and in Matthew, the history of the demoniac 
of the Gadarenes ;* how many circumstances does 

* Mark v. 1—20, and Matthew viii. 28—34. 



THE NEW TESTAMENT. 133 

the second evangelist add ! He relates his history- 
anterior to his misfortune, he speaks of the tombs 
where he abode, the stones with which he wounded 
himself, and the name by which he was desig- 
nated. When Jesus predicted the ruin of the 
temple, Matthew says simply,* that the disciples 
put certain questions upon the subject. Mark 
carefully informs us that four apostles only at this 
time addressed Jesus, and he tells us who they 
were. Peter, the guide of Mark, was one of the 
four, and he perhaps discloses himself as the au- 
thor of this gospel by the detail. In another place, 
Mark, recounting the arrest of Jesus, speaks of a 
young man who fled, leaving his linen garments in 
the hands of the soldierst. The name of this 
young man is not given, and the fact is of no con- 
sequence, but seems entirely useless and foreign to 
the narration. The evangelist relates it because 
he loves details, and maintains the most minute 
fidelity, wishing, without doubt, to preserve entire 
the narration of Peter. 

In fine, Mark adds few lessons and important 
facts to the narration of Matthew — but he has 
done much for the frank and natural character of 
our evangelical history. It is interesting to com- 
pare him with the other evangelists, although he 
has nothing particular in his choice of the instruc- 

* Matthew xxiv. 3 ; and Mark xiii. 3. 
tMarkxiv. 51, 52. 



134 AUTHENTICITY OF 

tions which he has reported, represents no special 
religious tendency, and has not been preferred by 
any sect. 



SECTION THIRD. 

GOSPEL OF LUKE. 

We do not know with certainty the period or 
the place of the writing of this gospel. We possess, 
however, a very particular and unique account of 
the designs of Luke. It is the preface prefixed by 
St. Luke to his work. We learn that he wrote to 
a Roman, wishing to furnish him with a complete 
and methodical biography of Christ. The style of 
this gospel is very correct and written with much 
care. The order of events is evidently very exact 
and complete. Luke divides, separates or trans- 
poses many of the lessons and narrations otherwise 
placed by his two predecessors. He reports many 
new circumstances and gives the history of an en- 
tire voyage of Jesus from Galilee to Jerusalem.^ 
By these different traits we readily discorer a more 
practised writer. The profession and country of 
Luke tend to strengthen this presumption. He is 
said to have been an inhabitant of Antioch and a 
physician. 

If the third gospel has more order and method, 

* Luke ix, 51 — xriii, 14. 



THE NEW TESTAMENT. 135 

it has on the other hand a fainter coloring and less 
of life. We perceive in reading that the author 
was not a stranger to the art of writing, and that he 
was exactly informed ; but we seem also to perceive 
that he was not an eye-witness, and that he wrote 
according to the relations of others. Although in 
general, inclined to considerable detail, he omits 
many circumstances. The history of the passion, 
in particular, is less complete than with Matthew. 
As the gospel of Matthew w r as essentially the 
gospel of the Jewish Christians, the gospel of Luke 
belonged to those Christians who had withdrawn 
themselves from the ranks of paganism. We have 
seen that Marcion did not wish any other. In 
reality, however, this work has no real tendency 
and no peculiar character to justify this preference. 
It was occasioned only by the fact that Paul was 
the apostle of justification by faith, and that Luke 
his companion and assistant was wrongfully sup- 
posed to have written under his direction. 



SECTION FOURTH. 

GOSPEL OF JOHN. 



We pass to the fourth gospel, an admirable 
book, from which is reflected as from a brilliant 
mirror the celestial and holy greatness of the Sa- 
viour. 



136 AUTHENTICITY OF 

This gospel was written a long time after the 
others, at the close of the first century, by the apos- 
tle of Ephesus, being then nearly a hundred years 
old, for the triple design of correcting some details 
in the evangelical history, of adding some new facts 
and lessons, and opposing some growing errors. 

This of itself should impart a great interest to 
this gospel ; but how much is this interest aug- 
mented by our knowledge of the author ! John, 
was, with James and Cephas, the privileged witness 
of a small number of scenes from which the other 
disciples were removed. He was alone the coura- 
geous beholder of the passion of his master, he fol- 
lowed him even to the cross, assisted at his cruci- 
fixion and received his last words. The adopted 
son of the virgin Mary, he received her into his 
house, and must have obtained from his conversa- 
tion with her a more entire knowledge of the his- 
tory of the Saviour. He was moreover the well- 
beloved disciple of Jesus, and more intimate with 
him than any other. He owed this privilege with- 
out doubt to the circumstance that he resembled 
more than any other his divine model, and under- 
stood and knew better how to raise himself to that 
degree of love and charity to which the Redeemer 
called his disciples. It is this happy disciple, who, 
last of all, has written the life of his Master, and 
bequeathed to us the finishing work of that history, 



THE NEW TESTAMENT. 137 

already three times recounted. With what relig- 
ious emotion should we not open his book? 

At the first reading this gospel engages our 
attention, and the more we read the more we dis- 
cover its richness in those qualities which tend to 
piety and faith. 

As a history, it is the most faithful of the four. 
In the slight differences which distinguish their 
parellel narrations the greatest exactness appears 
always on the side of the fourth. It transmits to 
us a multitude of new facts and entire portions of 
the history of Jesus Christ before unknown. In 
reality, excepting the solemn scenes which termin- 
ated the ministry of Jesus Christ, the three first 
evangelists recount but few of the events which 
took place out of Galilee. In the journeys of the Sa- 
viour to Jerusalem they conduct him to the gates 
of this city and await his return to resume their 
labors as biographers. John, on the contrary, 
attaches himself principally and almost entirely to 
the ministry of Jesus within the compass of the city 
of David. It is from this circumstance that he trans- 
mits to us many new facts and precepts, and that 
his gospel, so different from the other three, forms 
a perfect completion of the gospel history. But 
that which especially distinguishes this book from 
those of Luke, Mark and Matthew, is the new 
character with which he clothes the instructions of 
the Saviour. Undoubtedly John has better re- 



138 AUTHENTICITY OF 

membered what the others had not so well under- 
stood ; his elevated soul had been more astonished 
at those sublime precepts which perhaps the others 
did not even comprehend ; without doubt also the 
lessons of Jesus were more developed and of a 
higher character when he stood in the presence of 
his enemies in the centre of Jerusalem and in the 
courts of the temple, than when he was upon the 
mountains of Galilee or among the rude fishermen 
of Capernaum. In place of the positive and prac- 
tical character of the lessons collected by St. 
Matthew, the completion of the details joined 
together by St. Mark and the order and number of 
facts reunited by St. Luke, the gospel of John is 
distinguished by the numerous discourses of Jesus 
Christ heretofore omitted. It is no longer a learned 
man, it is no longer a prophet who speaks to man 
in their language, it is the Son of God who causes 
to be heard the language of heaven from which he 
is descended, but where he yet seems to dwell. 
John, occupied solely in displaying to us in Jesus 
Christ, the Prince of Peace and the Son of God, 
seems to forget to behold in him the son of Mary ; 
he neglects the narration of his terrestial life and 
his humble birth. This character of his gospel is 
very apparent. Sometimes it is expressed, by the 
giving to his book the name Pneumatique, or 
spiritual ; sometimes by saying that the three first 
evangelists having written the history of the human 



TEE NEW TESTAMENT. 139 

nature 01 Ohrist, John has consecrated his work to 
the divine nature. The different portions of the 
church have manifested for this gospel the highest 
degree of respect, and the faithful among christians 
have from thence drawn the profoundest and sweet- 
est inspirations for their piety. On this account, 
various sects, churches and learned men, who are 
strongly attracted to a religion of sentiment and 
mystery, have been sometimes tempted to elevate 
it above others and to give it an exclusive prefer- 
ence. This is without doubt a heavy fault, since 
the entire Holy Word has been given to us to reg- 
ulate our faith. And to preserve this pure and 
right before God it is necessary to receive with care 
all the gospel. The person who attaches himself 
in preference to one portion of the New Testament, 
proves by this that he follows his feelings rather 
than the real doctrine of the revelation. 

Our rapid examination of the four gospels is 
finished; and how many sublime pages has it 
renewed in the memory! From the sermon on 
the mount to the pardon of St. Peter, in other 
words, from the first chapters of St. Matthew to 
the last lines of John, how many benefits and beau- 
ties ! Happy is the human race in possessing such 
a treasure ! It contains all that is necessary for 
man in any situation and circumstance of life. It 
can satisfy the wants of the cold reason, the feeling 
soul, the pure heart, the vivid imagination, the 



140 



AUTHENTICITY OF 



vigorous and ambitious mind. Throughout we 
discover the same God, the same Saviour, the same 
truth, the same virtue. What diversity and yet 
what harmony ! 



SECTION FIFTH. 

THE ACTS OF THE APOSTLES. 

The Acts of the Apostles belong to this division 
of our work. As an historical book, the companion 
of the gospels, and the second part of the gospel of 
St. Luke, they cannot be separated from the history 
of the Saviour. 

They do not, strictly speaking, contain the his- 
tory of the apostles, that of St. Paul, or of the primi- 
tive church : they relate to all these subjects. They 
are in reality, memoirs written by the evangelist 
Luke, upon the first apostolic labors and the first 
progress of the reign of Christ. The author appears 
to have limited himself to what he beheld or par- 
ticularly knew. He develops many narrations 
relating to particular countries or persons. Some- 
times he speaks in his own name, associating him- 
self with his narration, and multiplying the details, 
and then passes to the third person, at the same 
time, contracting the limits of his recital. He is 
thus, so to speak continually approaching and 



THE NEW TESTAMENT. 141 

withdrawing from the scene, accompanying St. 
Paul or remaining separated from him. We must 
not then expect to find in the work, method or com- 
pleteness. It is however of great value. It fur- 
nishes us with the fundamental facts of the primitive 
and sacred history of the church, the conversion of 
St. Paul, and the principal facts of his glorious apos- 
tleship. It assures us moreover of the authenticity 
of many of the epistles, by their hidden and singu- 
lar coincidences with history. A reflecting man 
will be struck by the true union of enthusiasm and 
reason, of energy and mildness, of power and pa- 
tience, of success and humility. We seek in vain 
the traces of human passions : it is evidently the 
work of God. 



PART SECOND. 



PROPOSITIONS RELATIVE TO THE 
EPISTLES. 



PART SECOND. 



We will now perform for the remainder of the New Testa- 
ment what has been accomplished for the Gospels. This task 
however will be speedily terminated, for the most important 
work is finished, and that which has been proved, with respect 
to the Gospels, in a great measure is applicable to the Epistles. 
We will preserve the same order as before. We will speak in 
the first place of the authenticity of this part of the gospel, then 
of the character of the authors, and finally, of the particular 
nature of the writings. 

CHAPTER FIRST. 

AUTHENTICITY. 

HISTORICAL PROOF. 

In favor of the authenticity of the epistles we 
have nearly the same, or even stronger proof than 
in favor of the gospels, for the agreement of wit- 
nesses and critics has been constant and unanimous. 
There is however a distinction to be made. There 
have been from the most ancient times two 
classes of writings, those universally received, and 
those contested in certain places or by certain 
churches. These last were the epistle to the He- 
brews — that of James, that of Jude, the second of 
10 



146 



AUTHENTICITY OF 



Peter, the second and third of John — anu the 
apocalypse. It is, consequently, of the others only 
which we speak when we prove the authenticity of 
the epistles by the universal agreement of the 
churches. 

The first three epistles of Paul, the first of Peter 
and the first of John, have for their authenticity the 
strongest historical proof which can be desired. 
And most of the others had in their favor at the 
period of the definite formation of the gospel canon 
the constant tradition of the special churches to 
which they had been directly addressed. Lardner 
believed that in the remains of the works of Irenaeus, 
of Clement of Alexandria, and of Tertullian alone 
we find more numerous and extended quotations of 
the small volume called the New Testament, than 
we are able to discover of the works of Cicero dur- 
ing many ages and in the writings of^all mankind. 
The epistles of Paul in particular, are quoted or 
mentioned, in nearly all the writings of the holy 
men and learned Christians of the generation which 
succeeded him. If there is any thing historically 
proved concerning the New Testament, it is that 
these epistles of the first century were read in the 
public worship as works of Paul ; and we are not 
able to discover before the commencement of the 
fifth century, any attempt to force upon the public 
other writings, under his name. 

As to the contested writings, the cause of doubt 
has been in general well known and completely 



THE NEW TESTAMENT. 147 

refuted; it is after a thorough examination of proof 
and testimony that the ancient church has univer- 
sally admitted them. The reformers, faithful to 
their principles, submitted again the whole Bible to 
a close examination, and excluded from it the apoc- 
rypha of the Old Testament, which had been ad- 
mitted by the Roman church; they however pre- 
served the contested epistles, notwithstanding the 
strange doubts of Luther as to that of James. 
Calvin strongly doubted the authenticity of the 
epistle to the Hebrews and the second of Peter, but 
he admitted the apostolic authority of both. Since 
then the subject has been much discussed and clearly 
explained. Iu my opinion, according to good criti- 
cism, there is no longer any material for objection, 
than against these two. And they are moreover 
far from wanting plausible proofs and answers to 
difficulties. If the epistle to the Hebrews was not 
the work of St. Paul, it was probably written under 
his direction by one of the companions of his labors. 
Finally, let us not forget that the visible care of 
Providence for the whole canon of the New Testa- 
ment, and the great benefit of which this collection 
has been the source, seem to constitute a moral 
proof for its perfect purity. 

II. — Critical Proof. 

We shall enlarge but little upon this kind of 
proof. In the examination of writings constantly 



148 AUTHEKTICITY OF 

known, it seems almost useless, under agreement 
of historical testimony. Of what consequence 
is it to seek in the JEniad, or Orations against 
Cataline, the proof that Virgil was, indeed, the 
author of the first, and Cicero the second ? 
The father Hardouin, alone, doubts. As to the 
writings formerly contested, it would be interesting, 
I confess, to discover the critical coincidences which 
we have observed in the gospels ; but the nature of 
the writings does not permit us to have any such 
hope. In the first place, coincidences in the epis- 
tles, which unfold ideas, cannot be so much ex- 
pected as in the gospels, which relate facts. In 
the next place, the same causes which have for- 
merly exposed to objections these contested writings, 
are found to be incidental in removing the desired 
coincidences, or at least in preventing their being 
perceived. These causes, by a strange contrast, 
find themselves exactly suited to two opposite cases. 
These are, the vagueness of some epistles addressed 
to all the world, and the particular nature of others 
addressed to obscure persons. In the first case, no 
church being particularly charged to preserve such 
or such epistle, that of St. James for instance, and 
not bearing the testimony of that mission, the 
judges of its authenticity in the first ages, discover- 
ing that it failed in some one of the ordinary 
guarantees, hesitated to admit it. In the second, a 
trust, committed to unknown individuals, to Caius, 



THE NEW TESTAMENT. 149 

for example, or the Elect Lady* remained unknown 
to some churches and whole regions. Now the 
first case greatly diminishes the probability, that 
the author, in writing the epistle, endeavored to 
create critical coincidences ; for in addressing it to 
^numerous and scattered churches, he was not ena- 
bled to make allusion to circumstances peculiar to 
certain readers or himself. The second case easily 
draws forth coincidences, but it also prevents them 
from being discovered. The circumstances to 
which allusion is perhaps made in these writings, 
are often, in reality, too obscure and too individual 
to enable us to detect them. It is right for us, 
then, to declare that, as regards certain epistles, the 
critical proofs are little striking, few, and not well 
known. Happily, however, in general, the proofs 
of sentiment and character of good faith, supply 
this want. 

Among the epistles not contested, those of St. 
Paul have in their favor critical proofs of great 
strength. One singularly favorable circumstance 
carries this proof to its highest point. We have 
in the Acts the almost complete narration of the 
life of this apostle, at the period when these letters 
were written, and we have in these letters continual 
allusions to the same facts. Paul wrote always 
with great freedom; he speaks much to his disci- 
ples both concerning them and himself; he brings 

* 2 John, i. ; 3 John, i. 



150 AUTHENTICITY OF 

himself into view, recalls the past, and writes, 
without doubt, his history. Now there can be 
nothing better than these two kinds of parallel 
writings, in permitting us to judge of the authenti- 
city and truth of both. They are, as two different 
biographies, in constant agreement, and the more 
that one of them is indirect, so much the more 
powerful are the confirmations which it brings to 
the support of the other, and so much more pre- 
cious and pure is the light which it receives in 
return. The author of the letters evidently had no 
thought of writing his life, or of creating a resem- 
blance with the book of the Acts ; if he had 
thought thus, he would have necessarily taken an 
entirely different course. A book, known, without 
doubt, to nearly all my readers,^ has developed 
this proof in a manner so clear and complete, that 
it would be impossible to make any addition. I 
shall, therefore, leave the subject, recommending 
the study of this book to those who may not be ac- 
quainted with its contents. They will not only 
find the development of the critical proof, which 
we have indicated, perfect, but numerous and im- 
portant consequences, from the authenticity of the 
epistles, for the truth of Christianity. 

This agreement, so fortunate for the critical proof 
of the epistles of Paul, cannot benefit the rest, since 
the Acts do not give the history of Peter, of James, 

* Palsy's Horae Paulinae. 



THE NEW TESTAMENT, 151 

and of John, or of the period in which they wrote 
their epistles. And, moreover, they did not have 
the habit or occasion of introducing themselves to 
their readers so much as Paul. There is, however, 
another critical proof, almost as powerful, which 
will serve any of these four apostles ; it is the evi- 
dent distinction of style, method, and even of 
thought, proper to each, and their remarkable and 
different characters of originality. But as the de- 
velopment of this proof, is entirely confounded 
with that of the character of good faith impressed 
upon these writings, we shall undertake in the fol- 
lowing chapter the simultaneous development of 
both. 



CHAPTER SECOND. 

CHARACTER AND GOOD FAITH OF THE WRITERS. 

If there ever was a writing impressed with that 
simple and sincere coloring, which attracts confi- 
dence, and brings conviction ; if ever there was a 
book which caused a reader, capable of reflecting, 
to say, " This language is that of a man convinced 
of the truth of his assertions " ; it is surely the 
epistles of the apostles. The ideas and sentiments 
come immediately from the heart, without altera- 
tion, ornament or labor ; and that heart, of which 
these writings give so plain a testimony, is always 
pure, humble, withdrawn from earthly things, and a 
stranger to imposture. 

We will endeavor to add something more partic- 
ular to these general remarks, and consecrate a 
few pages in searching, in these writings, for the 
traits by which the four principal authors are dis- 
tinguished. I trust that the diversity of character 
we shall meet, the truth of the ideas, and their 
agreement with the history of the writers, will 
establish, upon a solid foundation, our conviction of 
their good faith, and obtain for us the proof for the 
authenticity of their works; 



AUTHENTICITY, ETC. 153 



SECTION FIRST. 



ST. PETER. 



In the first part of this work we contemplated the 
character of Peter as a man and disciple ; we wish 
now to consider him as a writer. This examina- 
tion will be conducted only upon the first epistle, 
as being more considerable, characterisic, and un- 
deniably authentic. 

The most striking characteristic of the writing 
under examination, and which, at the very first, 
attracts the attention and touches the heart, is the 
transport of the apostle in announcing the redemp- 
tion. His opening words^ are those of thankful- 
ness and joy. The idea of the salvation brought 
by Christ, the recollection of his promises, and his 
example, rule all his thoughts, govern all his 
lessons, and lead to his most particular precepts. t 
Am I deceived when I behold, in the manner which 
this writer employs in speaking of the redemption 
by the blood of Christ, the inquisitive but noble and 
elevated ardor which characterized the apostle 
Peter ? We behold him, in the gospels, incessantly 
interrogating his master, impatient to comprehend 
his predictions and his lessons. In the epistle, we 
recognise the same apostle by the impetuous ardor 

* Peter, i. 3. t 1 Peter, i. 2, 3—12, 13—15, 18—21, 23, 25 ; 

ii. 4, 5, 9, 10, 11, 12, 16, 21—25, &c. 



154 AUTHENTICITY OF 

with which he describes the efforts of the prophets 
to penetrate the destinies of the Messiah.^ There 
is, moreover, a deep sense of the price which the 
reconciliation of man hath cost, of the blood shed 
upon the cross,! of the danger of neglecting so 
great a safety, of the folly of disregarding the judg- 
ment of Him who shall judge without respect of 
persons. t His work is, also, essentially practical. 
Almost the entire epistle is consecrated to precepts 
and moral teachings. It is this very striking char- 
acter, together with the perspicuity of his lessons, 
which most plainly distinguishes him from St. 
Paul. In general all is simple and positive ; St. 
Peter does not dwell upon the mysteries of the 
faith ; he has the appearance, at least, of being in- 
terested in ideas, results, and sentiments. Those 
which he brings forward are not always his own, 
he borrows a great number of phrases from James 
and Paul, and seems, indeed, more ready to speak 
from the abundance of an overflowing heart, than 
to explain dogmas and labor for new thoughts. If 
then he is so much employed concerning the re- 
demption, it is not because he has meditated much 
upon the subject, but because his soul is interested ; 
in other words, because he loves Jesus Christ. 
Here, then, we recognise St. Peter, the apostle who 
had lived with Jesus, and who loved, in him, not 

* 1 Peter, i. 10—12. t 1 Peter, i. 2, 18, 19, 23 ; ii. 24, &c. 

t 1 Peter, i. 15—17. 



THE NEW TESTAMENT. 155 

only the Saviour, but also the master and friend. 
In one of his epistles^ he thus addresses his hear- 
ers : " Whom having not seen, ye love." He is 
astonished at this affection, which is not attached 
to the remembrance of a venerated image ; he had 
lived with Jesus, and he perceived that the remem- 
brance of his master, speaking, loving, reprimand- 
ing, pardoning, was the life of his soul and the 
support of his faith. If his remembrance had been 
taken away, he would have believed all to be lost ; 
he therefore congratulates and admires those, who, 
never having seen, were yet able to believe and 
love. We find no such remark made by Paul. In 
another place Peter lays claim to regard, as having 
been the witness of the sufferings of Christ, and a 
partaker of the glory that shall be revealed.! He 
places thus his hopes — his certainty of obtaining 
heaven — upon the circumstance of having person- 
ally seen Christ reviled, crucified, and raised from 
the dead. There is, if I am not deceived, an 
association of local opinions, a union of time and 
place, between his hopes and remembrances. He 
still beholds himself at the feet of Jesus, saying to 
him " Lord thou knowest that I love thee," and the 
Master answering, " Follow me." 

This last word of Peter conducts us to a new 
characteristic trait of his writings. It is the liveli- 
ness of his hope, his contempt, or rather his insen- 

* 1 Peter, i. 8. tl Peter, v. 1. 



156 AUTHENTICITY OF 

sibility to present sufferings. He exhorts his 
disciples to endurance ; he expects to suffer himself, 
but without any appearance of discouragement ; he 
is full of power and joy, and for this reason finds it 
no effort to endure.^ He has the appearance of 
throwing a disdainful regard upon the terrors by 
which the adversaries of the cause of Christ under- 
take to stop his rejoicing. " The God of all grace, 
who hath called us unto his eternal glory by Christ 
Jesus, after that ye have suffered awhile, make you 
perfect, establish, strengthen, settle you."t Paul, 
likewise resigned, manifests his faith in an entirely 
different manner ; he equally triumphs over suffer- 
ing, but not without a contest, and if he is 
victorious, it is not forgotten. Nothing is able 
to separate him from the love of Christ,^ but 
he has a thorn in his flesh, and he has need that 
the power of Christ may rest upon him.$ He seeks 
to throw off that burden of misery, of the weight of 
which Peter seems ignorant. In reading Paul, we 
seem, without doubt, to behold him enter the circus 
with a firm step, and his eyes directed to the 
heavens ; but his features express an acquaintance 
with suffering, and the resigned lamentation of a 
martyr appears upon his lips. Peter, on the con- 
trary, is pictured to our imagination, in his writings, 
as insensible to the afflictions of nature. We seem 



* 1 Peter, i. 6, 7, 13; ii. 19,20; iii. 14— 18 ; iv. 12—19; r. 10. 
t I Peter, v. 10. t Romans, viii. 35. § 2 Cor. xii. 7—9. 



THE JCEW TESTAMENT. 157 

to behold him nailed upon the cross, with a happy 
and pleasant aspect. A hymn of gratitude breaks 
from his lips ; the executioners surround him with- 
out attracting his regard ; the image of Christ 
brings joy to his heart. This diversity is owing, 
probably, to two causes, both valuable pledges of 
the authenticity of the epistles, and the veracity of 
the writers. The first is the difference of character. 
In that of Peter, there is much less reflection and 
much more impetuosity than in that of Paul, fewer 
ideas but more imagination ; he is all action and 
motion, while the soul of St. Paul is full of medi- 
tation and thought. Paul receives a lasting im- 
pression of the same objects which Peter forgets, or 
does not perceive ; of the same griefs, over which 
this last apostle passes without reflection. 

The second cause, is the difference of position. 
Paul suffered during each hour of a long ministry. 
He contended, in detail, against the troubles to which 
the Jews, his constant enemies, were continually 
subjecting him. Peter does not appear, to have 
been thus ill used. He expected martyrdom and 
foresaw that it was the lot of his disciples. For a 
great and decisive sacrifice, an energetic mind 
assembles all its forces and meets the occasion ; 
while another, is continually suffering during the 
whole of life. The martyrdom of Paul lasted 
twenty years. His sufferings moreover were real; 
those which Peter braved were yet in perspective. 



158 AUTHENTICITY OF 

The first contended and wearied himself with con- 
tinual trials, the last made preparation for the fu- 
ture. He said, formerly, " I am ready to go with 
thee both into prison and to death."* 

If now we collect together these different traits, 
our imagination will picture a character very natu- 
ral, unique, and such as is well calculated to inspire 
confidence. We shall behold a man, ardent, sin- 
cere in speech, impetuous in action, full of sensibil- 
ity and life, little habituated to reflection, but know- 
ing how to love Jesus Christ, as probably the heart 
of man never before loved him. Is not this such a 
representation of the apostle Peter as the gospels 
have exhibited ? 

Many other traits in these writings, which have 
been neglected by us, would have increased the 
resemblance. But such as it is, this sketch appears 
to me very striking. I cannot read this epistle, with- 
out recognising the Peter of the gospels, modified 
without doubt by the spirit which he had received, 
and by the faith which had been more deeply rooted 
in his heart, but nevertheless the same Peter. 
Was there ever a character more removed from 
imposture and better adapted to inspire confidence ? 
Where shall we look for sincerity if it is not here 
discovered, and under what better features can it be 
recognised ? 

This analysis will probably appear subtile to my 

* Luke xxii. 33. 



THE NEW TESTAMENT. 169 

readers, but it appears to me so much the more 
true, the farther it is carried. It convinces me more 
than all testimony, of the authenticity of the epistle 
and the sincerity of its author. 



SECTION SECOND. 

ST. JAMES. 

We will pass to the epistle of James and study 
the character of this apostle. Every practised 
reader will discover instantaneously in this epistle, 
greater marks of originality than even in that of 
Peter, and tokens not less remarkable of the sacred 
origin of the writing, and the perfect good faith of 
the writer. 

At the first glance, we are struck with the multi- 
tude of precepts, expressed in general with conci- 
sion and neatness, and arranged in order without 
preparation or correction. It seems as if the writer 
had wished to exclude every superfluous sentence 
and useless word. He is overflowing with senti- 
ments and ideas. It is the same with St. Paul, 
and yet there is not a shade of resemblance between 
these two writers. The ideas of Paul, arising one 
from the other as he wrote, seem sometimes to 
embarrass each other, and, as it were, contend for 
the possession of the paper. From hence we hare 



160 AUTHENTICITY OF 

an intricate style, numerous parentheses, and long 
periods of which we do not always easily distin- 
guish the commencement or the end. The phrases 
of James on the contrary, neat and precise, follow 
each other generally with rapidity, and are arranged 
without transition or natural affinity as much as 
the sentences and articles of law. It is not a prac- 
ticed writer we behold, but a clear head and an 
understanding heart. All alive to the importance 
of his precepts and the sacredness of the Christian 
calling, he remains however master of his impres- 
sions and words, and it is with a voice constantly 
dignified, calm and severe that he offers the oracles 
of the Holy Spirit. Peter, John, and even Paul, 
speak sometimes of their persons or ministry, but 
never James ; he seems to regard himself only as 
the voice which cries in the desert, to publish there 
the holy lessons of Christianity. 

Another curious and decisive character of this 
epistle is the almost total absence of any thing like 
dogmatism. All is moral both as regards action 
and feeling. The apostle wishes to control senti- 
ments as well as acts ; it is in the depths of the 
human heart rather than in great deeds that his 
power consists. In fine the whole epistle is a col- 
lection of precepts : dogmatical lessons, considered 
as dogmas, occupy but little space. The redemption 
is not even indirectly called to mind. The name of 
Jesus Christ eight times repeated in the first chap- 



THE NEW TESTAMENT. 161 

ter of Peter alone, is not found but twice in the 
five chapters of James.* We cannot conclude 
from this, that he regarded the truths of the faith 
as of little importance, or that he did not recognise 
their influence. To prove the contrary, I need only 
his frequent allusions to the assistance of the Holy 
Spirit, and his recommendations of prayer.t 
He vigorously maintains that we should seek this 
assistance as the indispensable support of our feeble- 
ness, and the necessary condition of christian virtue. 
If then he speaks but little concerning doctrine, it 
is owing to the posititive and practical character by 
which he is evidently governed. Doctrine is the 
basis, but virtue is the edifice to be constructed, and 
James in particular, wishes to elevate certain virtues 
and attack hand to hand certain vices. It is to this 
result alone, that the apostle would consecrate his 
short and weighty sayings, so much he appears to 
fear, that if he held to principles, his readers would 
not make sufficiently vigorous and close applica- 
tions, so much he seems resolved to employ as 
usefully as possible every word and argument. The 
epistle of James has an appearance of vigor and 
life when contrasted with that of Paul and John 
and even with that of Peter, although this last has 
also a very practical character. 

Another marked character of our epistle is , an 

* James i. 1 ; ii. 1. 

t James, i. 5—7, 17; iii. 15, 17; iv. 5, 6; viii. 15, 16 — 18. 

11 



162 AUTHENTICITY OF 

intimate knowledge of the human heart, and, in 
general, a depth of view in seeking in man the 
secret causes of his actions and the sources of his 
afflictions.^ This is peculiar to James ; Peter and 
John are removed as far as possible from any such 
course. We observe, moreover, a marked predi- 
lection in our author for certain subjects, of the 
importance of which, the position or faults of his 
readers, his own experience and disposition have 
caused him to become acquainted. We have, for 
example the vanity of riches and splendor,! the im- 
portance of governing our speech, a subject which 
occupies nearly one third of his epistle,t patience 
under affliction and the salutary lessons to be drawn 
from them. But the subject which James treats 
with the greatest consideration is the importance of 
practical virtue and the danger of having faith inde- 
pendent of it. He makes sanctiflcation, the essential 
and summary of the christian religion, II because in 
reality, without this consequence imperiously pre- 
scribed, religion fails in its design. 

How r remarkable is this tendency of the apostle, 
and with what a vivid and pure splendor does the 
thought of the Holy Spirit sparkle in this beautiful 
epistle ! 

James wrote in the first warmth of the new born 

* James i. 14, 15, 20, 25, 26 ; iii. 2, 13, 16 ; iv. 1, 2, 4. 

t James i. 9—11 ; ii. 1—7 ; iv. 13—16; v. 1, 6. 

t James i. 19—26 ; iii. ; v. 9—12. 

|| James i. 22—26, 27 ; ii. 8—11, H— 26. 



THE NEW TESTAMENT. 163 

Christianity. He was one of the preachers of that 
religion which promises pardon to those who be- 
lieve, who made faith the means and condition of 
safety. Commissioned to announce the good news 
to others, if he had been only an ordinary man, 
would he not have been inclined to exaggerate the 
value of faith of which he was the herald ? In 
his enthusiasm would he not have permitted others 
to forget the importance of works ? would he not 
have himself forgotten it? But he beheld faith 
under a right point of view, with its designs and 
tendency, he assumes the work of a christian in its 
sublime and complete development ; and far from 
being an enthusiastic preacher, he exhibits himself 
as being more in reality, than a theologian, mission- 
ary or philosopher — an inspired apostle. 

We cannot become wearied, in admiring the just 
and elevated views with which he reveals to us the 
true spirit of Christianity. As we examine, one by 
one, the different, sublime subjects to which he loves 
to return ; the importance of works, a withdrawing 
from the earth of our hopes and affections, patience 
under afflictions, prayer, seeking the assistance of 
God, contrasting the thoughts and words, we shall 
perceive that they all tend to that point which he 
regards as the most efficacious and indispensable 
in true Christianity. These are, in part, the objects, 
in which the incredulous philospher, the ordinary 
moralist and the superficial christian are but little 



164 AUTHENTICITY OF 

interested, and which perhaps they do not know- 
how to understand; but the christian who has 
wrestled with success against the world and against 
his own heart, who has unceasingly sought to 
follow in the footsteps of Christ, and labored to be- 
come perfect as his heavenly Father, perceives their 
importance. He is continually brought to their 
consideration by his experience and meditations, 
he reads with astonishment the writing by an artizan 
of Nazareth. 

I have, as yet, said nothing concerning the end 
of the third chapter,^ of that truly divine portion, 
(morceau) so astonishing, both as regards place 
and time ; it is, as it were, an eagle's glance thrown 
from the high heavens, over those religious dissen- 
sions and human passions, which, insinuating 
themselves under the masque of zeal, seldom fail of 
becoming blended with it. We behold here the 
true spirit of Jesus Christ, the spirit of succor, of 
gentleness, and of peace ; a spirit which it would 
have been impossible for man, by his own exertions, 
to have advanced. Moreover, is it, at the com- 
mencement of Christianity, in the first fervor of the 
faith, and when, to propagate its doctrines, it is 
necessary to resist even to blood ; is it then, that we 
ought to have expected that the effects of bitter zeal, 
would have been judged with such justice and dishon- 
ored by a preacher of the new doctrine, as changing 

* James, iii. 13—13. 



THE NEW TESTAMENT. 165 

tTUth into falsehood ? He is, indeed, a teacher of 
the newly risen sect struggling against persecu- 
tions and martyrdom ; a fisherman become apostle, 
and speaking to the earth with the authority of 
God himself, in the midst of inspirations and mira- 
cles ; it is he, who, in place of condemning resist- 
ance by anathemas, or punishing them by prodigies, 
marks, with a peaceable, mild, and gentle modera- 
tion, the wise character which he has received 
from on high, 

We know but little concerning the history of 
the author of this epistle. James, brother of the 
Lord, is probably the same as James, the son of 
Alpheus; from the facts, however, which the 
primitive church has transmitted to us, and those 
which the epistle itself leads us to believe, the 
resemblance is striking, and we cannot but recog- 
nise a new token of truth. 

The Acts^ inform us, that in the council of the 
apostles, this same James united all opinions, by a 
moderate and conciliatory proposition, worthy of 
that mild wisdom which the epistle so vigorously 
advocates. 

The first ecclesiastical writers have described to 
us James, the pastor of Jerusalem, as a holy man, 
entirely occupied with good works, continually 
having resource to prayer, surnamed the Just, and 
the Defender of the People, dear to the Church, and 

* Acts. iv. 13—21. 



166 AUTHENTICITY OP 

venerated by the Jews themselves. Are not these 
different characters of his virtues in exact accord- 
ance with the beautiful traits of the epistle, such as 
we have indicated above. Surely, if the epistle of 
James fails in other critical proofs, those which we 
have just unfolded should suffice, and I cannot 
understand how a reflecting man can doubt its- 
authenticity. 



SECTION THIRD. 



We shall not enter here into a prolonged ana- 
lysis. The style peculiar to this apostle is such, 
that one chapter alone is sufficient to attract our 
attention, and long details would be of little service. 
There are, indeed, some critical results, some 
curious resemblances, which it would be interesting 
to submit to an investigation, but they would 
occupy too much room, or be of a nature too scien- 
tific. 

The epistles of John are not, as the others, 
isolated writings, to which we come seeking to dis- 
cover the author, and to conjecture concerning his 
good or bad faith. They are attributed to the 
same writer as an authentic gospel, and are in 
accordance with that gospel. These resemblances 
are striking, incontestable, and decisive for the 



THE NEW TESTAMENT. 167 

authenticity of the epistles ; but their indication 
would carry us too far, and delay the researches to 
which we are limited — the character of the writing 
and its author. The agreement of the principal of 
the three epistles with history, will be more in 
accordance with our plan. 

Evangelical history has made us acquainted 
with John, as one full of tender devotion for his 
master, more nearly allied to him than any other 
by character and sympathy, and yet not wanting in 
rigor or courage ; witness his presence at the cross 
of the Saviour, the surname Son of Thunder, and 
his wish, repressed by Jesus, to cause fire to 
descend from heaven upon the inhospitable Sama- 
ritans.^ The ancient ecclesiastical narrations 
assure us, on their side, that John wrote in extreme 
old age at Ephesus, where he was pastor, and 
where he was much beloved ; that charity formed 
the predominant feature of his character, and dic- 
tated all his words ; that the aged dying apostle 
caused himself to be conveyed into the church, in 
order to repeat, with a trembling voice, these few 
words, " My little children, love one another/' 
They tell us, moreover, that around him were many 
new sects in agitation, more pagan than christian, 
who gainsayed the precepts of the Saviour, denied 
his nature, and ridiculed his mission. 

The form and ground-work of the epistle, respond 

* Luke, ix. 51 — 56. 



168 - AUTHENTICITY OF 

to these two classes of indications, with remarkable 
exactness. 

The form gives the idea of a father speaking to 
his children ; of an old man instructing freely, and 
without constraint, his younger friends. He has 
not sought any plan, or even any order ; the same 
ideas frequently occur, for they are the result of a 
deep and habitual feeling, by which the author 
permits himself to be influenced without seeking to 
regulate the expression. My little children, says 
the apostle, and his familiar and benevolent tone is 
always in agreement with his words, so simple and 
so tender. 

The ground-work is reduced, by degrees, to four 
precepts, which are continually brought back with 
conviction and zeal, and presented together, or by 
turns, as forming the essence and summary of 
religion, — faith in Christ, love of God, love of 
man, obedience. The writer here, as well as in 
the gospel, loves to contemplate the redemption as 
effected by Jesus Christ, and bring to the mind of 
his readers the divine nature of his master. More- 
over, a very remarkable and essential character of 
this epistle is, that we do not find a single precept 
or a single lesson of practical morality with its 
accompanying details. 

It is true that the apostle, with his attention 
directed to the great and necessary principles of all 
virtue, and having his heart entirely moved by 



THE NEW TESTAMENT. 169 

their holy influence, did not stop to descend to par- 
ticulars and pursue the application. It pleased 
him, also, to invest his lessons with those brilliant 
but undecided figures, which the gospel of the same 
author presents in abundance. The words life, 
light, union, grace, truth, recur continually in 
those touching pages. They seem sometimes even 
borrowed from profane and rival doctrines, which 
the apostle wishes apparently to rectify, by making 
a more just application of the terms which they 
have abused. We cannot, indeed, but perceive, in 
this epistle, the more or less direct refutation of 
those adversaries,^ concerning which history speaks 
to us; the severe invectives, now and then mingled 
with the tender expressions of charity, denote to us, 
also, the presence of those fearful corruptions of the 
faith. They reveal to us, also, the ancient vigor 
of this old man, nearly an hundred years old. In- 
deed, the apocalypse and the two small epistles 
reveal to us, yet more clearly, the Boanergei of 
former times, in the mild apostle of Ephesus. We 
would remark, in conclusion, with regard to the 
teachings of the principal epistle, that the apostle 
supports them by his situation, as having been an 

* Since the publication of the admirable work of Prof. Mather, 
it is no longer permitted us to doubt of the existence of the 
Gnostics at Ephesus ; of the intention of the apostle to contend 
with their errors, or of the use which he has made of their lan- 
guage in order to accomplish his design. 

t The Son of Thunder. Mark, iii. 17. 



170 AUTHENTICITY OF 

ocular witness of the life of the Saviour.* In 
truth, in relating this life, who could have an- 
nounced, better than John, that which his eyes had 
seen and his hands had touched ? I now conclude, 
and demand from those who have studied this 
epistle, if the character which it indicates of its 
author, is not that which history gives us ; if it is 
not very distinct from the two preceding, and even 
in direct contrast with them ; if it does not, in fine, 
inspire confidence, and permit us to see as with the 
eye, the sincerity of a pure, loving, and elevated 
soul ? 



SECTION FOURTH. 

ST. PAUL. 

We have arrived at the epistles of Paul.t The 
matter here is very copious, and our task difficult. 
To analyze these writings, so full of life, would 
require a volume, and a mind moreover, burning 
with the same zeal. 

This apostle had been a persecutor, and all the 
energy of his ardent character had been directed 
against that religion, to the propagation of which 
he was now devoted. A singular contrast, which 

* l John, i. 1—3. 

1 1 have not comprehended, in this examination, the epistle to 
the Hebrews, as it has a character less marked, and its authen- 
ticity has been contested. 



THE NEW TESTAMENT. I 71 

of itself is a demonstration of Christianity.^ This 
demonstration is foreign to our plan ; it is only the 
apostle Paul whom we ought to study, in his 
writings. We shall not be able to comprehend in 
our examination, the agreement of the epistles with 
the historical character of the writer. The epistles 
are too numerous and long, and the resemblances 
too multiplied. Without undertaking, therefore, to 
consider the identity of the Paul of the Acts with 
the Paul of the episties, we shall limit ourselves to 
the unfolding of those traits of beauty, sincerity ? 
and originality, which are apparent in the latter. 
It appears to me impossible, when I make for my- 
self this examination, that any one can do the same? 
without being filled with confidence, as to the 
authenticity of the epistles and the good faith of 
the apostle. 

There are too many things to say upon this 
subject, and too many relations between them, to 
make it possible to follow in this examination a 
very methodical plan. 

In order, however, that some regularity may be 
observed, I shall present successively the form of 
the lessons of the apostle, the characteristic ten- 
dency of his instructions, the moving principles of 
his apostleship and life, and the striking traits of 
his character. 



* See the work of Lord Lyttleton upon the conversion of St. 
Paul. 



172 AUTHENTICITY OF 

The epistles of St. Paul differ much from the 
preceding in form and style. We have already 
pointed out the most striking contrasts. We have 
already spoken of the parentheses of Paul, of the 
accumulation of his ideas, the encroachment of his 
phrases upon each other, and the obscurity which 
is in consequence the result ; but we have said 
nothing of the deep feeling, which causes this ap- 
parent disorder and produces so much life and 
interest. We are overwhelmed by the multitude 
and rapidity of ideas, and the power of his affec- 
tions, but at the same time, there is an elevation, a 
purity and life, which ensures attention and touches 
the heart. In the heart of an uncultivated moun- 
tain, there is a secret fire which consumes and 
agitates the surface. Sometimes the volcano seems 
suppressed and the fire extinguished, but it is only 
restrained ; shortly it rekindles, it raises the weight 
by which it was compressed and at last breaks 
forth, destroying every thing which attempts to 
resist. This appears to me to be an exact image 
of the style of St. Paul.* Every thing was evi- 
dently written without correction, we are not able 
to discover in the phrases either labor or artifice, 
and the arrangement of the words indicates rapidity 
of conception. Exclamations, comparisons, and a 
great variety of turns in the expression, animate 

* See for example, 1 Corinthians iii. iv. ; xii. 12 ; xiii. 13 ; xv. 
29—34 : 2 Corinthians xi. 12. 



THE NEW TESTAMENT. 173 

the writings and disclose the energetic feeling of 
inspiration. Dramatic forms often break the mo- 
notony of the instruction, and by their vivacity 
supply what is wanting in clearness of detail.* 
The writer places before us, those with whom he 
speaks, and recalls their history, but he also recalls 
his own history and readily surrenders himself to 
his own impressions. If he speaks also frequently 
of himself, it is not through vanity ; no one who 
has read his writings can for a moment suspect 
this, but it is through Openness of heart, through 
zeal and thorough affection. t The feeling which 
unites him to his disciples is so powerful, that the 
apostle cannot keep it concealed ; he almost always 
writes under the inspiration of the joys or sorrows, 
which come to him from them ; in vain does he try 
to suppress for a moment the frank expression ; 
after a slight restraint he concludes by yielding 
himself entirely to his emotions. The early history 
of St. Paul forms moreover an essential element of 
his preaching, his trials and virtues were an argu- 
ment and model of such importance to his disciples, 
and his life had been so strictly in agreement with 
his lessons, that under fear of leaving them incom- 
plete the apostle thought it necessary to bring upon 
himself frequently the attention of his readers. I 

* Romans ii. ; iii. 1, 5, 9, 27—31 ; iv. 1, 9 ; vi, 1—3 ; vii. 1, 7, 
14—25; viii. 31—39; ix. 14—19, 30; xi. 1—15; Philippians 
iii. 13, 14 ; 1 Corinthians x. 22, 23. 

t Epistle to the Philippians, passim, 

t Galatians, i. 11 j ii. 14. 



174 AUTHENTICITY OF 

Let us pass now to the principal tendencies of 
the instruction of Jesus. There are three peculiar 
to this apostle. 

The first is the careful reunion of doctrinal teach- 
ings with precepts of virtue. Paul takes delight 
in establishing dogmas, and in unfolding and apply- 
ing them. In order to cause them to be better ap- 
preciated, sometimes he has resource to the methods 
of the ancient fathers of the synagogue,^ sometimes 
to the riches of an exalted imagination,! sometimes 
to the lessons of a powerful imagination and to the 
analogies of nature,! but more often to those of faith.§ 
He is not only an apostle, he is a theologian and 
divine. But he has too much zeal and places too 
much importance in the safety of the soul, not to 
urge the consequences of the religious theory which 
he loves to unfold. He preaches morality with the 
same warmth, the same perseverance, the same 
energy. He always regards doctrine as the cause 
of morality, and morality the consequence of doc- 
trine ; nor does he know how tc separate them, so 
truly his great mind and great intelligence observe 
the whole tendency and character of Christianity. 
He generally divides his epistles into two parts, the 
first consecrated to truth, the second to duty. II He 
unites the fruitful principles of John, to the severe 

* Galatians iii. 15—18, 21—31. t 1 Corinthians iii. 9—15. 

t 1 Corinthians xv. 33 — 50. 

§ 1 Corinthians xv. 1—34 ; Romans viii. 12—21. 

|| Epistles to the Romans, Ephesians and Colossians. 



THE NEW TESTAMENT. 175 

and philosophical consequences of James ; and the 
constant harmony of these two elements, is perhaps 
one of the most remarkable characteristics of his 
writings.^ 

A second general character of the precepts of 
Paul, is found in the extent and elevation of his 
religious views. Christianity is always to him the 
universal religion, destined to reconcile the entire 
human race with heaven. This thought has pos- 
session of his whole soul, it nourishes his zeal and 
leads him into action. The calling of the Gentiles 
is the subject to which he returns with the greatest 
pleasure, he has called it the Mystery of Christ, 
declares himself its especial apostle and rejoices in 
the thought that his sufferings will aid in its ac- 
complishment.! I consider also, as a new proof 
of the elevated view under which Paul contemplates 
the religion of Christ, his continual care in reclaim- 
ing the essential and important, and distinguishing 
them from the external or accessory. This was 
greatly obscured by his cotemporaries with their 
foolish questions, their minute discussions, their 
gnostical genealogies, and their disputes concerning 
forbidden food. Paul will not suffer the law of 
Christ to be thus confounded. He feels the need 
of elevating the soul to something higher and no- 

* Philippians ii. 3—7 ; iii. 10, 11, 18—21 ; Tit. ii. 11—15; 
iii. 1—8. 

t 1 Timothy iii. 16; Romans i. 14; Galatians iii. 26—28 ', 
Ephesians ii. 11—22; iii. 



176 AUTHENTICITY OF 

bier and more christian. " The kingdom of heav- 
en," he exclaims, " is not meat or drink, but right- 
eousness, and peace, and joy in the Holy Ghost."^ 

The last trait which appears to me to character- 
ize the lessons of the apostle, is his profound feeling 
of the dignity of the sincere Christian, and the 
grandeur which Christ has restored to him. Even 
when he does not think of making these appear, 
his expressions and images, always show how 
deeply they have penetrated into his mind. 
Through the redemption, man has become a being 
endowed with all that is grand in sentiment, know- 
ledge and destiny. " Ye are bought with a price/' 
he writes to the Corinthians,! " be not ye the ser- 
vants of men." If the heroes of Homer appear 
giants to his reader, man appears in the writings 
of St. Paul, as an immortal, dwelling yet upon the 
earth, but whose thoughts are in heaven. He 
bears the burden of this lower world ; but he is not 
the less already raised up and sitting in the heavenly 
mansions with Jesus Christ.t 

We will now go farther, and endeavor to discov- 
er what passes in the heart of the apostle. We 
will seek in his writings the reigning sentiments, 
the foundation of all his affections and principal 
movers of all his ministry. These sentiments ap- 

* Rom. xiv. 17, 18, 20. See also analogous lessons in Gal. 
vi. 15, l6 ; Col. ii. 17; Tit. iii. 8, 9. 
t 1 Cor. vii, 23. t Eph. ii. 6. 



THE NEW TESTAMENT. 177 

pear to me to be his love for Christ, his zeal for 
the faith, his affection for his disciples. It is for 
Christ that he labors, he loves him with all the 
power of his soul, but differently from Peter and 
John. They had seen him, he had not. His 
imagination therefore does not invest him with in- 
separable individual traits. He loves him as the 
Eedeemer, the Lord of glory, calling his persecutor 
upon the journey to Damascus. 

In the example of Jesus, Paul found support in 
doing the will of God. He is all zeal. The ad- 
vancement of the kingdom of Christ is his first, 
his only concern. He does not lose sight of this 
great object for an instant ; a prisoner, shipwrecked 
and even stoned, he yet finds means of preaching 
Christ, and turning his own sufferings to the safety 
of others. Provided that the end may be attained 
it is of little consequence what price is paid. His 
manly and noble soul, casts itself willingly into the 
midst of griefs. He takes pleasure in humiliations 
and outrages,^ provided that he brings any to a 
knowledge of Jesus Christ.t 

It is with difficulty that we distinguish from this 
sentiment, the affection Paul has for his dis- 
ciples, so much he addresses himself to their soul 
and aspires to make them perfect, so much the 



* 2 Cor. xii. 10. 

t Rom. i. 8—16 ; 1 Cor. ix. 16—27 ; Col. iv. 3, 4 ; 2 Tim. ii. 
9, 10. 

12 



178 



AUTHENTICITY OF 



apostle performs for all those who love the Lord 
Jesus Christ with a pure heart.* Yet this affec- 
tion has also its peculiar coloring. After having 
admired the manly and vigorous zeal of the apostle, 
we experience a new charm in beholding this 
brave man, so sensible to everything which respects 
his disciples, and so easily moved by all their con- 
cerns. Their intercourse diverts him from the 
continual griefs to which his heart is subject, he 
reposes himself with confidence upon their love, a 
sweet joy arises at the spectacle of their progress, 
and each of their names awakens in him a remem- 
brance or a hope. For them he experiences the 
griefs, the transports, and even the illusions with 
which the heart of a mother is, in general, 
alone acquainted.! " What is our hope, or joy, or 
crown of rejoicing ?" he writes to his faithful Thes- 
salonians ;t " are not even ye in the presence of 
our Lord Jesus Christ at his coming ? For ye are 
our glory and joy." Love of his disciples, love for 
Christ, and zeal for his glory, are the three senti- 
ments which mutually unite and fortify themselves 
in the soul of Paul, and make, as it were, its 
essence. Thus united and predominant, what sub- 
limity and power they give to his whole life. 
In order to accomplish this interesting analysis, 



* Ephesians, vi. 24. 

+ Epistle to the Philippians ; the salutations, Romans xvi., 
1 Cor., xvi., &c. ; Col. iv. &c. ; 1 Thessalonians, ii. 8—13 ; iii. 
1 1 Thessalonians, ii. 17—20. 



THE NEW TESTAMENT. 179 

we will now endeavor to observe yet closer the 
character of Paul, and certain striking characteris- 
tics which his writings indicate. They present 
the union of opposite extremes and continual con- 
trasts, which are rarely joined in the same man, 
and which give to the manner of St. Paul so much 
attraction and originality. We will develop some 
of these, as it will be the best means of discovering 
all which his extraordinary and intelligent mind 
comprehended. 

We have spoken of the frequent disorder of the 
phrases and ideas. Notwithstanding this disorder, 
however, we easily perceive that the head of the 
writer is entirely methodical and meditative. The 
whole of each epistle almost always indicates a 
plan, and often the subdivisions unfold a regular 
argument, constantly pursued through digressions 
and parentheses. 

Paul is zealous for the truth. His courage is 
never in fault when it is necessary to combat error. 
If opposition is made to the lessons of faith ; if any 
one wanders from the apparent and shining path- 
way to which Christ calls the redeemed, or endea- 
vors to corrupt Christianity by an alloy of a false 
philosophy, or the strict doctrines of Judaism, it is 
impossible for the apostle to remain silent. He 
will resist to his face even St. Peter,^ and for a 
want of a better understanding of his nature, we 

* Galatians ii. 11—14. 



180 AUTHENTICITY OF 

are liable then to regard him, as a man incapable of 
discretion on account of his zeal. But change the 
circumstances, and for those attacks by which the 
foundations of Christianity even were shaken, 
substitute differences of opinion upon subjects of 
less importance and of temporary interest, and Paul 
becomes another man. We behold in his nature 
only forbearance, protection, and regard for the 
conscience of others. " Let every one," he says, 
" be fully persuaded in his own mind. Him that 
is weak in the faith receive ye, but not to doubtful 
disputations. Who art thou that judgest another 
man's servant ?"* 

If we knew Paul from this view only, we should 
believe that he had but little zeal for the truth, and 
that through excess of mildness he did not know 
how to devote himself to its defence. His powerful 
mind knew how to adapt itself to all occasions, 

What a fearful energy there was in this man, 
when his orders were resisted or his laws were 
despised ! What power in his reproaches, what 
impetuosity in his censures, what bitterness in his 
irony !t And moreover, who ever possessed such 
grace, or exhibited such a tender and delicate 
address of a loving and sensitive heart, as Paul 
does, when he speaks to men worthy of hearing, 



* Romans xiv. 1, 4, 5 ; Philippians iv. 5. 
t 1 Corinthians, iv. 8—13, 18—21; v. 3— 5 ; ix. 1—7; xi. 
17—22. 



THE NEW TESTAMENT. 181 

and when he does not wish to command. The epistle 
to Philemon is an example. 

But a contrast yet more remarkable, because 
more striking, is that forgetfulness of himself, his 
wants and his rights, joined with such a delicate 
and lively susceptibility lest it should be forgotten 
that his heart is capable of so much devotion and 
love. There is also, a strong contrast between his 
complete renouncement of the earth, and the sor- 
rowful impression produced by those sufferings 
which he does not, however, cease to brave. The 
examples are numerous.* The sufferings of the 
heart are singularly vivid with this man, who, 
however, at the same time, has no tie to bind him 
to the world. t " He uses the things of the world 
as not abusing them ;"t he lives a doomed man, 
who has no longer upon the earth his home or 
country ; after the example of his master, he bends 
in silence before outrage and blows, but if among 
these clamors of injustice he distinguishes a cher- 
ished voice, if one of those whom he has brought to 
Jesus Christ is joined to his accusers, his ardor is 
aroused, his heart bleeds, and full of grief he claims 
the affection of his children, or rather, he elevates 
his humbled head with pride, and exclaims, " From 
henceforth let no man trouble me, for I bear in 



* 2 Timothy, i. 8, 12. Philippians, i. 20—24 ; ii 27, 28. 
t Philippians, i. 12—18. 1 Corinthians, iv. 8—13, 14—17. 
t 1 Corinthians, vii. 31. 



182 AUTHENTICITY OF 

my bonds the marks of the Lord Jesus. ^ We 
might greatly multiply these contrasts of the 
heart of the apostle, if I did not fear of creating 
weariness, by thus yielding myself to the course of 
details. What an influence such a man possesses 
over those whom he loves ! Is it not easy to un- 
derstand, why men, capable, at the same time, of 
feeling and meditating, find so great a charm in 
reading his epistles? 

I had a desire, in order to complete this investi- 
gation, to exhibit Paul's character as displayed in 
times of action, by some fragments of his writings, 
and designed to analyze, for this end, the second 
epistle to the Corinthians, one of the most remark- 
able of St. Paul's, for its variety, its rapidity of 
movement, and the nobleness of its sentiments. 
But I fear lest I have already dwelt too long, and 
must, therefore, invite my readers to make this 
examination for themselves. I have purposely 
avoided drawing many examples from this beautiful 
epistle. 

Are we not now able to perceive the proof which 
results, both for the authenticity of the writings, and 
for the good faith of the authors, from the agreement 
of these four characters. They are all varied, 
original, distinguished from each other by their 
manner of perceiving and presenting religion to 
their disciples, and yet, at the same time are perfectly 

* Galatians. vi. 17. 



THE NEW TESTAMENT. 183 

united in design, in sentiment, and in hope. What 
stronger proof do we demand for the authenticity 
of their writings, than this original and decided 
diversity joined to so strong a union ? What better 
guarantee can we have, for their entire sincerity, 
than that holiness of principle and life, that simpli- 
city of speech, that forgetfulness of self, that language 
of the heart, that elevation of sentiment and desire, 
that ardent charity, which, notwithstanding their 
differences, so strongly characterize all ? 

As a critic and Christian, no study was ever 
more interesting to me, than that in which I am 
now engaged, or more strongly served to strengthen 
my faith in the holy messengers of Christ. In 
analyzing their writings, and in discovering at each 
page such sincere sentiments and holy virtues, it 
appears as if I had been peculiarly privileged to 
read these great souls, and closely admire such 
pure and devoted men. I seem to behold and hear 
them repeat the precepts of that Saviour whom they 
glorified by their life and death. 



CHAPTER THIRD. 

i 

SPECIAL NATURE OF THE WRITINGS. 

We cannot expect here to arrive at a complete 
examination. Minute details would take up too 
much room and carry us too far from our pre- 
scribed course. The preceding section moreover 
has in part accomplished the design of this. Our 
task will then be limited to a few words upon each 
of the apostolic writings, such as are necessary to 
.enable the reader the better to understand the posi- 
tion and design of the writer. We will class them 
in separate groups according to their analogy. 

I. — Epistles relative to the Jewish Christians. 

In all these, Paul wrestled more or less against 
the tendency of these men, to restore the servitude 
and ceremonials of the Mosaic law; against the 
importance which they attached to the externals of 
religion ; against the divisions which they intro- 
duced into the church ; and finally against the re- 
sistance which they sometimes opposed to the au- 
thority of the apostle, pretending to rest in prefer- 



AUTHENTICITY, ETC. 185 

ence upon that of James or Peter. Paul is the 
special preacher of the Gentiles, the defender of 
their right to the Christian faith, and consequently 
the forced adversary of the Jewish Christians, their 
attachment to the Mosaic law, and their stubborn- 
ness in endeavoring to make it a condition and 
means of safety. The apostle also vindicates the 
faith in Jesus Christ, the faith of the heart, the 
faith which purifies, improves and saves. He 
claims for himself the authority which belongs to 
him, and which some endeavored in vain to dis- 
pute. It is principally these epistles which have 
caused Paul to be regarded as the special apostle 
of justification by faith. 

They carry, moreover, the proof of their authen- 
ticity even in their object. In what other period 
would the question of the pre-eminence of Mosaic 
ceremonialism have been discussed with such 
warmth ? 

The first of these epistles was that to the Gala- 
tians. It is addressed to a poor and ignorant people 
of Phrygia, of Gaulic origin, and whom Paul had 
twice visited. He learnt that in his absence the 
doctrines of the Jewish Christians had taken the 
place of the faith formerly preached by himself, 
and in the trouble of his soul he hastily wrote to 
them in order to recall them to the true gospel.^ 

* This epistle was written on Paul's third missionary tour to 
the churches of Asia Minor. His first mission took place about 
the year 45, A. D. He was sent by the elders of the church at 



186 AUTHENTICITY OF 

The epistles to the Corinthians follow. In order 
to understand it correctly, it is necessary to distin- 
guish two parts and two designs, in conformity 
with the different views, by which Paul had been 
instructed in the wants and afflictions of the 
church. He had learned indirectly its discords 
and disorders, and in the first part is grieved and 
rebukes, but with hesitation as not being well as- 
sured upon the state of things. He had received 
from the Corinthians a direct message and various 
questions upon discipline ; in the remainder of the 
epistle he answers them with considerable detail, 
not however without returning at times to his 

Antioch, as a messenger to the Gentiles. On this mission he 
was accompanied by Barnabas, and visited Cyprus, Perga, An- 
tioch in Pisidia, Lystra, Derbe and Attalia. Upon his return to 
Antioch he discovered that some Jewish Christians had arrived 
from Jerusalem and by the preaching of their doctrines had ex- 
' cited considerable disturbance. It was important therefore that 
the question in dispute between them should be definitely settled. 
Paul and Barnabas were accordingly sent to Jerusalem to lay 
the subject before the apostles. The elders and apostles decided 
that the Christian religion was a universal religion and that the 
observance of the ceremonial law was not necessary for salva- 
tion. This was an important decision, especially for Paul, who 
after this could bring forward the authority of the apostles to 
support his own preaching. The Jewish Christians, however, 
who thought differently continued their bitter opposition. 
Shortly afterwards, Paul, in company with Silas, undertook his 
second journey. (53 A. D.) They first visited the churches 
founded on Paul's first mission, and passed onward to Galatia 
and Troas, on the western coast of Africa. From thence they 
went to Philippi, Thessalonica, Athens and Corinth. 

In the year 57, Paul commenced his third mission. He went 
first to Galatia and from thence to Enhesus, where he resided 
more than two years. It was at this time and from this place 
that the epistle to the Galatians was written. From Ephesus, 
Paul proceeded to Macedonia, Corinth, Philippi, Miletus and 
about the year 60, A. D., arrived at Jerusalem. 



THE NEW TESTAMENT. 187 

griefs, and raising himself at intervals with his 
ordinary vigor, to the great doctrines of faith by 
which he is constantly occupied. Chapter thir- 
teenth is perhaps the most beautiful lesson of virtue, 
and chapter fifteenth the most remarkable doctrinal 
explanation, which can be found in the apostolic 
writings. 

The epistle to the Romans was written after- 
wards. It is worthy of attention for its length, its 
method, its importance, its sublime lessons of piety, 
and its eloquent and practical teachings which the 
reader meets at every moment. It is addressed to 
a church divided into two parts, by the Jewish 
Christians. It humbles their arrogance in calling 
to mind the equality of all men before the compas- 
sions of God, and the efficacy, the superiority of 
the Christian faith designed by God himself to save 
the earth. 

II. — Epistle to the Hebrews, 

Although addressed to the Jewish Christians, 
this epistle cannot be united to the preceding, being 
distinguished from them by its design. 

In the midst of the political fermentation, which 
was a prelude to the revolt of the Hebrews against 
the Romans and aroused their patriotism, the 
Christians of Palestine seemed sometimes to regret 
the worship of their fathers, and the pomp of the 
temple. Paul, or his secretary wrote to them, in 



188 AUTHENTICITY OF 

order to animate their zeal, extol their privileges, 
and recall to their mind the superiority of the faith 
of the Son of God over that ceremonial law, which 
had for its ministers only men and angels. 

III. — Epistles to the churches of Asia Minor. 

The ground is here changed and the design 
different. St. Paul unfolds his lessons in a manner 
less polemical, and brings before us the whole doc- 
trine and morality of the revelation of Christ. He 
has nevertheless opponents in view, but he attacks 
them indirectly and by allusion. They are with- 
out the pale of the church, and if they threaten to 
corrupt it, they cannot inflict so great an injury as 
the Jewish Christians. These new opponents are 
the first Gnostics, the inheritors of the doctrines of 
- the East, united to the platonist philosophy. They 
seek, like the apostle, to elevate man above the 
earth and direct his thoughts to God, but they do 
not understand the maladies of the heart which 
they wish to cure, they remove the Word of Christ 
and nourish vain chimeras. The apostle contends 
with them in an indirect manner; he borrows 
sometimes their expressions in order to bring them 
to a more exact meaning, as St. John has done in 
his gospel. 

The group includes the epistle to the Ephesians 
and that to the Colossians. Paul wrote them in 
prison at Rome and sent them by the same ship. 



THE NEW TESTAMENT. 1S9 

They are almost identical in their plan, their de- 
sign, their argument, and sometimes even in their 
phrases. But the first is the more extended; it is 
also more general, being a circular addressed to 
several churches of Asia Minor. The other on 
the contrary was sent directly to the church of the 
Colossians and is of a more particular character. 

IV. — Epistles to the well beloved Churches. 

I venture to place under this head the epistles to 
the Thessalonians and Philippians, churches re- 
markable for the confidence and affection which St. 
Paul bears towards them and for the joy which 
they inspire. In these epistles he does not cen- 
sure ; he encourages and warns, his heart is open- 
ed by confidence and he is all tenderness. Happy 
Macedonia, whose churches merit such eulogiums 
and were the objects of such love. VTe cannot dis- 
cover here any certain traces of Jewish Christians 
or Gnostics, 

The epistles to the Thessalonians were written 
before all the other epistles of St Paul. The first 
was designed to strengthen the rising church in the 
midst of the storms excited by the rage of the Jews. 
Paul who had laid the foundation was not able to 
abide near it only three weeks : he is grieved at 
beholding his new converts already exposed to per- 
secution, but his heart is moved with joy at behold- 
ing them firm and faithful. The second epistle, 



190 AUTHENTICITY OF 

shorter and more obscure, was written a little while 
after, for the purpose of correcting a mistake,^ the 
cause of which we are unable to determine. The 
second chapter has never yet been satisfactorily ex- 
plained. Nor will we be surprised at this if we con- 
sider that the apostle refers his readers to explana- 
tions given orally.t Upon being understood by 
those to whom he addresses himself, he appears to 
have some motive in not expressing himself more 
clearly. 

The epistle to the Philippians was written ten 
years after, in the prison of Nero. It is an effusion 
full of the tenderness and confidence of a father 
writing to his beloved children, whose love he has 
proved, whose gifts he has received, and to whom 
he wishes to give counsel. He writes with too 
great an intimacy and freedom to seek a plan. 
But in return, what useful and sublime lessons do 
we receive from the mouth of the apostle. t 

V. — Epistles to the Bishops of the Church. 

The nature of the subject calls the same apostle 
to new precepts, and gives to those epistles a par- 
ticular interest. All three appear to have been 
written at a late period and after the book of the 
Acts was completed. The exact time is not easy 
to determine. They make allusion to the presence 

* 2 Thess. ii. 2. t 2 Thess. ii. 5, 6. 

t See, in particular, chapters ii. iii. 



THE NEW TESTAMENT, 191 

of the Gnostics and the dangers by which the 
church is menaced. The epistle of Titus and the 
first to Timothy appear to have been written at the 
same epoch on account oi the close resemblance. 
The second to Timothy, is written as it were, at 
the entrance of the bloody arena where Paul nar- 
rowly escaped immolation. It terminates by a cry 
of deliverance from the martyr apostle^ at the sight 
of the crown of justice. We can unite to these 
three epistles the introduction of the apocalypset 
which addresses such solemn lessons to the bish- 
ops of Asia. The whole ought to be the man- 
ual of the minister of Jesus Christ. 

VI. — Particular Epistles written to Individuals. 

The epistle to Philemon and the second and 
third of John, were not addressed to the church. 
They are indebted to the useful lessons they unfold 
and to the known inspiration of their authors for 
their insertion into the canon. They all truly dis- 
play to us their authority ; that to Philemon will 
be an eternal witness of the mildness, charity and 
tenderness of St. Paul.t 

* 2 Tim. iv. 6—8. t Apoc. i. iii. 

t " This delightful little epistle," says Olshausen. il so clearly 
exhibits ail the characteristics of the great apostle, and is so 
utterly free from everything which would make it probable that 
any person could have a motive in forging it. that no one would, 
ever entertain the idea of denying that Paul was its author. 
Philemon, to whom the epistle is addressed, probably lived in 
Colosse, for that Archippus, who held an office in the church at 



192 AUTHENTICITY OF 

VII.— The Catholic Epistles. 

This title, even, is somewhat obscure, and we 
are not certain of the meaning given to it by the 
first collectors of the canon. It is generally believed 
that it served to characterize the destination of the 
epistles of James, Peter, Jude and John, addressed 
as they were, to whole regions or the universal 
church, while those of Paul were sent to a single 
church. 

What we have already said concerning the most 
remarkable of the writings leaves little to be added. 

The epistle of James is addressed from Jerusalem 
to the twelve scattered tribes,^ that is to say, to the 
Jews who have become Christians dispersed 
throughout Asia, and whose rallying point was 
' Jerusalem. His frequent allusions to passages of 
St. Paul, to his doctrines and his arguments, give 
us reason to believe that James had some design of 

Colosse appears here as his son, and Appia, as his wife. (Phil. 
v. 2.) Paul wrote this epistle, likewise in confinement (v. 13,) 
and sends salutations from all those who, according to the Acts 
and the epistle to the Colossians, were in his vicinity, (v. 23, 24.) 
Onesimus, who had fled from the relation of bondage which he 
had sustained towards Philemon in Colosse, Paul sends back to 
his master, whom he informs that his slave had been led by him 
to obey the gospel • so that Philemon is to receive back again as 
a brother, him whom he had lost as a slave. The whole of this 
small epistle comprises, indeed, no important doctrinal contents ; 
but it is an exhibition of interior, deep feeling, and delicate re- 
gard to circumstances on the part of the apostle, and as such has 
always been very dear and valuable to the church. (Fosdick's 
Translation.) 

* James i. 1 . 



THE NEW TESTAMENT. 193 

rendering them more clear and preventing their 
abuse. James placed too much importance in 
sanctification and works, to permit, against these 
doctrines, the abuse of a too absolute or partial 
interpretation of any passages of St. Paul. 

The first epistle of Peter is addressed from Bab- 
ylon to the Jews, who had become Christians, dis- 
persed throughout Asia Minor. The apostle 
appears to have written to them after the burning 
of Rome, in the height of the persecution which 
followed, and when he was fearful for their safety. 
It is against these that he had previously labored to 
strengthen them. This epistle contains allusions 
and even quotations from those of Paul and James. 

As to the second of Peter, it appears to be ad- 
dressed to the same men, but the place, the time 
and the design are uncertain. What is more re- 
markable, it is in singular agreement with the 
epistle of Jude which it has imitated or rather de- 
veloped.* Both of these epistles contend against 
the deceitful teachers, probably more or less Gnos- 
tical, who endeavored to corrupt Christianity. 

The epistle of Jude is not much clearer than the 
second of Peter, of which it is, as it were, the 
counter part. But it is shorter, and the study of 
the internal character of both places its authenticity 
beyond doubt. Moreover, notwithstanding its ex- 
treme brevity, it has been quoted by numerous 

* 2 Peter ii. 

13 



194 AUTHENTICITY OJ 

learned men among the church. It contains strik- 
ing passages,^ and has in the favor of its authen- 
ticity, many more internal and external proofs, 
than we ought to expect fo ra letter so brief. 



VIII. — Apocalypse of John. 

This prophetic writing will detain us but a short 
time. Its obscurity sometimes recalls the second 
chapter of the second epistle to the Thessalonians, 
and is partly owing to the same causes. Its con- 
tents alone, have given rise to questions concerning 
its authenticity, as is proved by the origin and his- 
tory of doubts. In making an examination, we 
are convinced that this writing has in its favor 
numerous historical testimonies and internal evi- 
dences. It is evidently designed to elevate the 
courage of Christians, broken down by persecution, 
and to promise a final triumph to the afflicted 
Church. Chapters second and third furnish as 
useful lessons as any other part of the New Testa- 
ment ; and the remainder, though less clear, is far 
from being deprived of instructive lessons. In the 
midst of the solemn and fearful obscurities of this 
mysterious book ; among the animated and nume- 
rous imitations of the prophets of the ancient faith, 
the faithful, capable of perceiving, and resigned to 

* See in particular, verses 20 and 21, a complete and concise 
summary of the Christian life. 



THE NEW TESTAMENT. 195 

their not being able to comprehend the whole, have 
found enough to nourish their piety and quicken 
their hopes. Is it possible to forget the grandeur, 
the beauty, the purity of some figures, under which 
this book represents to us the happiness of heaven, 
and the celestial world of spirits ? 



PART THIRD. 



PROPOSITIONS RELATIVE 

TO THE 

ENTIRE CANON OF THE NEW TESTAMENT, 



PART THIRD. 



PROPOSITIONS RELATIVE TO THE ENTIRE 

CANON OF THE NEW TESTAMENT. 



After having examined separately the Gospels and the Epistles, 
it will be necessary now to give explanations and proofs relative 
to the whole. But the design and the limits of this small trea- 
tise, will not permit me to stop long at this task. I can only 
copy or abridge several good works, with which my readers 
ought to be acquainted. 

1 shall limit myself, in this third part, as in the two preceding, 
to certain indications or known bonds of union, which I shall 
attempt to render clear and useful. These will have a bearing 
rather upon the books themselves, than upon their doctrines. 

I propose, then : 

1. To unfold some tokens of the divinity of the New Testa- 
ment, drawn from the nature and design of the book. 

2. To lay down some of the principal criticisms of interpreta- 
tion, designed to prevent doubts rather than to combat objections. 
If the application of these principles is able to remove the obscu- 
rity and uncertainty of which some of the readers of the New 
Testament greatly complain, I shall as well have served the 
cause of this book, as if I had defended it against more metho- 
dical and learned attacks. 



200 AUTHENTICITY OF 

CHAPTER FIRST. 

DIRECT PROOF. 
SECTION FIRST. 

NATURE OF THE BOOK DRAWN FROM THE CIRCUMSTANCES OF 
ITS ORIGIN. 

The book which we are examining, is the fruit 
of a religious revolution. It had its birth in the 
midst of a violent crisis, when all minds were deeply 
agitated ; it endeavored to effect a complete and 
sudden change in the ideas and sentiments of the 
age. It had its origin, moreover, among a people 
having but little learning or experience, and its 
authors belonged, in general, to this class. This 
book, consequently, ought to carry a deep impres- 
sion of this state of affairs. And surely a reader 
but little skilled in such matters, will perceive, 
without difficulty, a faithful image of the opinions, 
agitations, and views of the society, in the bosom of 
which it was written. Its origin was encompassed 
by all those circumstances most fit to raise the ideas 
and sentiments above their common sphere, and 
place them beyond the line of truth and good 
sense. Persecution surrounded the authors of this 
work, and martyrdom was continually presented to 
their view. They believed that the end of the world 
was near at hand, they abandoned to the poor their 



THE NEW TESTAMENT. 201 

goods, and changed not only their religion, but 
their profession, habits, and country. They had, 
for the most part, received no education, and had 
none of that experience of the world which would 
have aided them in judging of their new position. 
They believed, moreover, that they had the power 
of working miracles, and beheld them frequently 
performed in the name, and by the authority of 
that Christ, whom they declared that they were 
commissioned to announce. They were convinced 
of the possession of divine inspiration, and that 
God spoke by their mouth and that of others. 
Some wish to suppose that they were,»in part, or 
altogether, imposters — a supposition, nevertheless, 
the most absurd of all ; no one can deny, at least, that 
the Christian society of which they were the mem- 
bers, did not believe in a divine inspiration imparted 
to a great number of its members, and often com- 
municated to ne^ T prophets, and that it was not met 
with, in perfection, under the circumstances just 
related. This fact is sufficient, and I would ask 
all enlightened men the following question : In the 
natural order of things what ought to be the spirit 
of a book, written by different members of a society 
in the epoch of its most violent fermentation ? 
What idea would it give us of its authors, and of 
the sect which brought it into existence ? Every 
learned man, who, without having read the New 
Testament, is acquainted with history and the 



202 AUTHENTICITY OF 

human heart, would instantly answer, (i This book 
will surely give the idea of a society in the utmost 
confusion, or perhaps may mingle some beautiful 
sentiments with ridiculous precepts, grotesque ac- 
tions and public madness. We shall see, probably, 
a skilful imposition, bearing, nevertheless, the 
impressions of fanaticism, in order to disguise the 
fraud. We shall, moreover, behold ridiculous 
boastings, and gigantic projects without results. 
In this society, we shall undoubtedly behold men 
out of their senses, women and children in extacies, 
admiring a host of unintelligible prophecies, and 
performing the most extraordinary, foolish, and 
wicked actions. In connexion with acts of devo- 
tion and virtue, we shall not fail of observing 
selfish frauds and unlicensed disorder, under the 
mask of inspiration and charity. 

In one word, this society, its leaders and its 
books, will give to us exactly such a spectacle as 
all religious societies, similarly placed, have pre- 
sented." 

Now let any one open the New Testament, and 
study the book of the Acts, in order to judge of the 
state of society, and the epistles in order to judge 
of the writers, let him compare his expectations, 
with what he finds, and then if he can, reveal this 
enigma, by any other word than Inspiration ; — 
the inspiration of the men and consequently of the 
books. 



THE NEW TESTAMENT. 203 

The four distinguishing traits which have been 
sketched in the second part of this book, relieve 
me from the necessity of developing this assertion, 
as respects the epistles. The book of the Acts, 
also, is not less remarkable for the picture which it 
furnishes of the first Christian society. These 
men, whose head and heart would have been 
troubled, agitated, and exalted almost to madness, 
if they had been common persons, are models of 
wisdom, calmness and moderation. They believed, 
it is true, that they were inspired to work miracles, 
but it has never been proved that they were wrong 
in thus believing. They believed that they were 
inspired, but at the same time they declared in 
their discourses that faith is nothing without char- 
ity, and that this is even preferable. These men, 
so devoted and desirous of another life, are, on the 
other hand, full of patience and judgment. They 
do not hesitate, at the first call, to leap into the 
arena of martyrdom, but at the same time they 
know how to watch prudently over a life, which, 
can yet be useful to their brothers. I entreat my 
reader to examine the twentyseventh chapter of 
the Acts, and then to ask himself whether he finds 
the wisdom, presence of mind and good sense with, 
the sailors or St. Paul? 



204 AUTHENTICITY OF 



SECTION SECOND. 



DESTINY OF THE BOOK. 



In the midst of a religious crisis some ignorant 
peasants to whom are joined, it is true, two men, 
endowed with an incomplete and badly directed edu- 
cation, undertake to make several books. Some of 
their number relate those things which they have 
beheld, and the others write that which they had 
formerly preached. This work is made without 
agreement and without concert. Their narrations 
and epistles have no plan. They die, and others 
take the pains of collecting these writings, even 
those the most scattered, forming a work the least 
methodical and labored, perhaps, which has ever 
existed. This book is the New Testament. 

Now, according to all human probability, what 
will be the destiny of this book ? 

If by some remarkable accident it has obtained 
success, it will be withqut doubt partial and mo- 
mentary, resulting from curiosity and fanaticism. 
At least in a short time the book will be neglected, 
and coming ages bringing new knowledge and 
ideas will bury it in eternal oblivion, or it will 
remain as one of those literary curiosities w 7 hich 
obtain almost all their value from their singularity 
and uselessness. 

How different is the reality. The book lives 



THE NEW TESTAMENT. 205 

and occupies the first rank even in the midst of a 
developing- and progressive civilization. While the 
works of the greatest geniuses have become obso- 
lete, are regarded as more curious than useful, or 
are known only to learned men, this book is in the 
hands of the whole world, it is found alike with the 
monarch, the peasant, the old, the young, the 
learned and the ignorant. An immense number of 
sincere and enlightened persons read it not only 
once or twice, as they would any other work, but 
every day and throughout their whole life ; they 
affirm that they feel at each reading a greater inter- 
est, and discover new ideas and more sublime 
beauties. 

This is not an affair of fanaticism or party ; par- 
ties and fanaticism do not exist for eighteen hun- 
dred years. Sometimes the world has neglected 
this book, but never without repentance, and sooner 
or later returning to it with yet more eagerness and 
profit. It has also been attacked with much ani- 
mosity by men who undertook to diminish its glory 
and stay its success. They have by turns employ- 
ed ridicule and argument, science and frivolity, and 
have raised in its opposition the most powerful and 
contagious passions. They have pronounced their 
blasphemy amid the shoutings of a crowd of enthu- 
siasts, which have been repeated by a delirious mul- 
titude. But this triumph lasted only for a day. 
These bold adversaries are dead and the book 



206 AUTHENTICITY OF 

lives. Modern ages, however, witnesses and judg- 
es of these contentions, are, in reality, judges of 
books the most noble and most difficult which have 
ever been beheld. Wo to the writer who without 
style and method, undertakes to find a public and 
readers. The New Testament has neither method 
nor style, and yet it reigns with more power over 
our age than over preceding generations. In one 
word, at the end of eighteen hundred years this 
book is as applicable, as important, and as respected 
as in the first ages of the church. It is even more 
so, because being contemplated from a greater dis- 
tance and by more enlightened spectators, its unity 
and characteristic features are more readily seized. 
Its cotemporaries have termed it an inspired book ; 
since then sixty generations have passed away and 
the civilized world bestows upon it the same name. 
Profound and impartial thinkers declare that of all 
existing books it is that which contains the most 
useful truths and the true philosophy. I do not 
know, for my own part, how to explain this pheno- 
menon only by divine inspiration, and this proof 
alone is able to satisfy me. If I had nothing else to 
rely upon in favor of this great doctrine, the mira- 
cles, the predictions, the rapid success of the relig- 
ion, the character of Christ, that of the apostles, 
and their declarations and martyrdom, this fact 
of the destiny of the book, with its moral and intel- 
lectual excellence in conjunction with the incapacity 



THE NEW TESTAMENT. 207 

of its authors would alone convince me. I know 
by whom this book has been made, I know also 
what the Jews were able to accomplish at this 
epoch ; I study this book and I behold it in agree- 
ment with the wants of our learned and skilful age, 
I perceive it at the head of civilization, still serving 
as a guide to the human race. I see that in- 
stead of tending to bring me back to those ages 
of ignorance in which it was written, it urges me 
onward towards an indefinite progress in know- 
ledge, virtue and philanthropy. I behold it finally, 
not Jewish, as its authors, but universal, eternal, 
celestial. My conviction is hence absolute, and I 
name it with respect, the Word of God. 

One other analogous fact impresses still more 
strongly this conviction. This book is not only 
the most extraordinary in its nature and its success, 
it is also that which has diffused the greatest num- 
ber of benefits over the earth. For eighteen hun- 
dred years wherever it has been carried, that is to 
say, into the bosom of almost every civilized society, 
it has comforted the afflicted, opened the heart to 
hope, prevented misfortunes and crimes, and given 
birth to numerous virtues. In dungeons and pala- 
ces, cities and deserts, in the abodes of innocence and 
the asylums of repentance, it alike consoles and 
sanctifies ; in the hours of danger and death all 
those who have been faithful prove its power, and 
their grief is changed to joy. We have seen the 



208 AUTHENTICITY OF 

sailor about to sink into the depths of the ocean, 
the traveller expiring on the sands of the desert, 
and the soldier called to immolate himself for his 
country, in recalling some lines to their remem- 
brance, meet their end with serenity and hope. 
The balm of all wounds, it wipes away all tears, 
subdues temptation and when any good work is to 
be performed, is present to promise and act. It is 
moreover, upon the poor, the humble, the oppressed, 
and the miserable, that it sheds its benefits. It is 
the first book which is principally and decidedly 
engaged in their interests. The master has de« 
clared this and has made it a striking characteristic 
of his new religion. " Go and show these things 
which ye do hear and see. The blind receive their 
sight, and the lame walk ; the lepers are cleansed 
and the deaf hear ; the dead are raised up, and the 
poor have the gospel preached to them." Before 
insulting this book, let the incredulous and ration- 
alist declare what benefits of a like nature, have 
been the result of their writings or doctrines. If 
they have a heart to feel, before publishing their 
doubts, their sophisms or their subtilties let them 
remember the consolations, the virtues, and the 
hopes which have been scattered by this book, for 
many ages, over millions of unfortunate beings 
whom the world has abandoned; and then let 
them blush that they have arisen not to bless but to 
curse, and have, as it were, constituted themselves 



THE NEW TESTAMENT. 209 

the representatives of all the ingratitude of the 
human family. 

Society is not under less obligation to this book 
than individuals. It has preached to man, peace, 
equality of laws, respect for mankind, brotherly 
love, zeal for the general good. It has introduced 
those truths which sooner or later grow and yield 
fruit, and those movements of public spirit and hu- 
manity which have excited humble, private indi- 
viduals, to devote their lives, in diminishing the 
sufferings of the great family of man. 

There is no abuse in human society which this 
book has not condemned, by its spirit. There is no 
real amelioration which it has not called forth by 
its tendencies and effects. It has been the most 
powerful and holy source, of that enlarged and 
beautiful social philosophy, which respects in man, 
that which he has a right to be, and can become, and 
which claims for all, the greatest possible know- 
ledge and happiness. Religion, it is true, has been 
accused of great evils, but we all know, that the 
gospel, instead of being an accomplice, labors to 
prevent them. It is only when it has been forgot- 
ten or neglected, that religion has wandered. 

And can this remarkable book be the work of 
simple Galilean mountaineers, when Socrates or 
Plato never produced or dreamed of such truths ? 
Indeed in order to be satisfied with such a solution, 
it is necessary to become, I do not say very skepti- 
" 14 



210 AUTHENTICITY OF 

cal, but on the contrary very credulous. What an 
idea does this give us of the good sense of the hu- 
man family, when man can believe that such poor 
instruments have exercised such an influence. 



SECTION THIRD. 



TRIUMPHS OF THE BOOK. 



I have in view two different periods when this 
book has obtained remarkable victories, notwith- 
standing the energy of opposition or improbability 
of success. 

The first is that of the reformation. A period 
when ignorance was universal, religion perverted 
and this book forgotten. As soon as a return of 
knowledge caused it to be restudied, this circum- 
stance, alone, produced a revolution, which changed 
the face of the Christian world. Multiplied pow- 
ers and interests resisted and endeavored to restrain 
the torrent. The power of priests, the interest of 
despotism, the terror of innovations, the superstition 
of the multitude, and inveterate habits, protected at 
once by ignorance, violence and passion, were the 
obstacles to be surmounted. But the book was more 
powerful than all. It was known and placed upon 
its throne. 



THE NEW TESTAMENT. 211 

Since the establishment of Christianity, never had 
a like revolution of opinions taken place. The tri- 
umph under consideration was obtained in an age 
of ignorance. There is another, less brilliant, 
without doubt, but yet worthy of attention, which 
has been obtained in our days over an incredulous 
age. Both of these events are due to the same 
cause — a book. From whence comes this great 
power ? 

I do not wish to speak of the holy movements 
which deeply agitated the religious community, 
and brought it indeed to the foot of the cross. It is 
one of the incidents of this regeneration alone, 
which I wish to call to mind, and that which most 
nearly relates to this very book. I mean the suc- 
cess of biblical societies. This is not indeed pre- 
cisely a victory or a miracle, it is not even a proof; 
but it is an event which supposes a particular ope- 
ration of Providence and seems to indicate a visible 
blessing upon the book of his choice. 

It is now eighteen years, since a few religious 
friends who had accidentally met together, resolved 
upon the project of sending some Bibles to a poor 
country. This idea was executed, extended, and 
the Bible society founded* Feeble at its commence- 
ment, silent in its progress, this obscure association 
found itself, ere it was aware, active, influential 
and powerful. Its steps from the beginning were 
surrounded by obstacles. At the first rumor of its 



212 AUTHENTICITY OF 

existence a thousand voices cried in unison, that 
the enterprise was useless, extravagant and absurd ; 
these general objections, however, died away be- 
fore the record of its transactions. Some resisted 
the new society, indirectly, by a silent repugnance, 
and directly by open attacks. The incredulous re- 
garded it with pity, the crowd of Christians could 
not appreciate its greatness, and the leaders of the 
church feared its invading march and the false 
views of many of its friends. It pursued its way, 
however, enlarging at every step like the shadow 
cast by the setting sun. Wherever it was intro- 
duced, without external force, and without any 
other power than its book, the same obstacles were 
presented, over which it triumphed with the same 
success. The right, and even the false views of 
some of its defenders, were not able to injure it. 
In less than ten years its cause was gained ; it ex- 
tended its arms over two worlds, uniting Europe to 
India, and Lapland to Otaheite. Its revenues are 
those of an empire, and its pacific armies have 
overrun Christian Europe, and are still on the 
march. 

This success is, certainly, such as no one would 
have expected, not even the founders of the society, 
much less its enemies. We would ask the inge- 
nious men of the age to unriddle this enigma. 

According to our belief, the solution is to be 
found, as in the times of the reformation, in the 



THE NEW TESTAMENT. 213 

book and in Providence ; in the great power of this 
book to which the world has given its faith, and ill 
the will of God to preserve and bless it. 

The Biblical Society has drawn its power from 
one principle alone — that of not adding to the 
Bible one word of human explanation, but leaving 
the book to perform its work unaided. This prin- 
ciple unites the association to the book alone. It 
is isolated from human passionSj in order that it 
maybe supported upon Christ and his book. From 
hence it results, that the strength of the association 
is no other than that of the holy book, and that it is 
necessary to attribute to this the triumphs of that. 
This principle has not yet produced all its fruits. 
It has not even been generally understood. Its 
consequences seem often as difficult to be foreseen 
by the defenders as by the enemies of the biblical 
cause. I have the hope that at some future day 
they will be displayed over the whole face of the 
Christian world ; for this principle is not of those 
which tarry in their progress, and there is no sec- 
tarian barrier which it ought not necessarily to 
break. But we will leave the future to Providence, 
and content ourselves in admiring what it has ac- 
complished before our eyes. 

Often forgotten, sometimes misconstrued, this 
principle has not less efficaciously and constantly 
labored, in bringing into brotherly union those men, 
who, without this aid, would have been engaged in 



214 AUTHENTICITY OF 

a vindictive war. It has placed in agreement be- 
lievers of all countries and all communions, and has 
united them in the same action, (I had almost said 
sanctuary,) astonished and excited in finding them- 
selves aiding instead of contending with each other. 
From hence victory must come. In this principle 
is the necessary pledge and real instrument of 
success. The only obstacles a little formidable 
which the biblical society has encountered, the only 
real checks it has experienced, the only dangers 
which yet threaten it, are real or presumed blows 
given to the principle from which it draws its gran- 
deur and its life. The members of the society are 
only men, but the principle and the book are divine. 
From hence a new consequence is derived. With 
the inevitable imperfections of those, who extended 
the bible societies to a great distance, and the luke- 
warmness and incredulity of the people with whom 
they were founded, it is necessary, in order to ex- 
plain such a rapid and wonderful success, to 
attribute it to something more than the divinity of 
the principle and the book. We can attribute it 
only to the special intervention of Providence, by 
whom it has been given to man as the depository 
of the means of salvation. Without this interven- 
tion, the problem cannot be entirely solved. In an 
undertaking so beautiful and holy, and which 
thirty years since seemed so strange, the Christian 
cannot but behold the divine operation, the indif- 



THE NEW TESTAMENT. 216 

ferent cannot prevent himself from being amazed, 
and the incredulous ought at least to be astonished 
in beholding human probabilities thus confounded. 
The considerations developed in this chapter, are 
not, I acknowledge, rigorous demonstrations. But 
is he a sensible or impartial man who can forget 
the force of sueh circumstances ? Is he worthy 
of the name of a philosopher, who is determined to 
see nothing but what is accidental, and of human 
contrivance, in the origin, spirit, destiny, and tri- 
umphs of the New Testament? 



CHAPTER SECOND. 

THE REMOVAL OF DOUBTS AND OBSCURITIES. 

Among those who read the Bible, nothing is more 
common than false ideas upon its true nature, 
causing doubts and obscurities which even sincere 
and convinced Christians lament. 

We will endeavor to discover the origin of these 
sad errors. I think that they arise from three 
sources : 

1. A misunderstanding of the nature of the 
inspiration of the sacred writers. 

2. A misunderstanding of the nature of their 
language. 

3. A misunderstanding of the nature of their 
lessons. 

If, in the development of these three causes, I 
am led into some details a little foreign to the pre- 
cise subject of this chapter, I hope, at least, they 
will not be irrelevant to its ultimate design. I 
propose to place my readers in. a situation to read 
the Bible with profit, and interpret it with wisdom. 
Indulgence will, therefore, I hope be extended to 
those digressions which tend to this result. 



AUTHENTICITY, ETC. 217 



SECTION FIRST. 

ERHOHS UPON THE NATURE OF THE INSPIRATION OF THE 
SACRED WRITINGS. 

We have here one of the most common sources 
of those confused objections, which arise in the 
mind of religious readers, and which, suppressed 
rather than resolved, often return to trouble their 
piety, and strike with barrenness their studies. 
When, in reading the Bible, a singular image, an 
obscure phrase, a careless expression, the least his- 
torical contradiction, or such other trace of human- 
ity is observed, the reader, who, under the title of 
" The Word of God," seeks in the text lessons 
addressed from God to him, without any marks of 
human agency, is astonished and grieved, and 
begins, it may be, to doubt ; but wherefore ? only 
because he expects from divine inspiration what he 
ought not to expect, and what, very wisely, did not 
enter into the views of God. I refer my readers 
to what I have formerly said upon the same sub- 
ject, and with the same design, in a former volume.^ 
Without entering, in this place, into the same 
details, I will, however recall the principles and 
apply them to the New Testament. 

Inspiration enlightened, directed, and improved 
holy men, but it did not transform them. It refined 

* De ^origine authentique et divine de PAncien Testament^ 
p. 239—259. 



218 AUTHENTICITY OF 

and enlarged their minds; it purified, and, so to 
speak, consecrated that intelligence which became 
the depository of divine thought, but it left it active 
and capable of advancing onward towards perfection. 
Inspiration revealed to them many new things in the 
sacred writings, but it did not reveal to them all pos- 
sible truths. It placed them in possession of doc- 
trines, but it left them to instruct themselves in 
facts. It preserved the historians from error, but, 
although aided by it, they do not relate only that 
which they had seen and heard, but that of which 
they had been informed. There are those who tell 
us this, and the first Christians confirm it. Not- 
withstanding inspiration, the apostles preserve a 
distinct character, and have particular powers and 
opinions. We behold them in the Acts, doubting, 
deliberating, acquiring information, and, upon cer- 
tain subjects, remaining in uncertainty or ignorance. 

The evangelists preserve their individuality. 
Although inspired, they relate, each according to 
his own manner, as they have understood and 
remembered, with some diversity in the order and 
detail. There is also a pledge of their good faith, 
a character of naturalness, which, without that, 
would have been wanting. Their narrations are 
different, but the ground-work, the lessons, the 
results are the same, are true, and, in so being, 
make manifest their inspiration. 

The authors of the epistles equally preserve their 



THE NEW TESTAMENT. 219 

individuality. Certainly Peter and Paul, James 
and John, heirs of the same doctrine, were not 
affected in the same manner, and did not thus 
communicate their impressions. They were in- 
spired, but they remained men. It is this which 
ever gives to their character such touching and 
varied developments. Had they become inspired 
machines, all this would have disappeared. They 
preserved, then, an intelligence, at the same 
time active and circumscribed ; they could be 
ignorant of the period of the last judgment, so as to 
possess false ideas as to the probable nearness of 
this great event, and have, moreover, received from 
the Holy Spirit the certainty of its future reality. 
In their style, in their narrations, and even in their 
arguments, they carry some impress of their char- 
acter, their education, and their former opinions. 
It is here we discover one of the ordinary causes of 
the faults of manner, language, or perspicuity, of 
which we hear so much complaint, and through 
which the divinity of their book is manifested with 
so much the more splendor, for him who knows 
how to see and think. And have they not them- 
selves said, that this is the treasure which they 
carry in earthen vessels.^ Instead of denying, 
therefore, the celestial origin of the holy word, be- 
cause it tells us in human language of divine things, 
let us observe the operation of the Holy Spirit, in 

* 2 Corinthians, iv. 7. 



220 AUTHENTICITY Of 

the imperfection even of the instruments which it 
has chosen. 

In the second place, the God of revelation makes, 
in the expressions, the images, and even the rea- 
sonings of the revealed books, necessary conces- 
sions to the limits of human intelligence. God 
speaking to man must, in order to be understood, 
assume the manner of a father speaking to his son, 
a master to his scholar, or an orator to the multi- 
tude. Truth lies not in the words but in the ideas, 
and it is the ideas which are necessary to be under- 
stood, seized, and retained. But it is not a philo- 
sophical or rigorous language, which could have 
obtained this end with the Corinthians, the Colos- 
sians, the Hebrews, or mankind in general. There 
was an absolute necessity for a language and train 
of reasoning, in agreement with their intelligence, 
without which, revelation would have failed in its 
purpose. When Jesus Christ announced, that 
" Many would come from the east and the west, 
and sit down with Abraham and Isaac and Jacob, 
in the kingdom of heaven,"^ and when he recom- 
mends to cut off an arm or pluck out an eye, 
because " it is profitable for thee that one of thy 
members should perish, and not that thy whole 
body should be cast into hell,"t in this vivid, intel- 
ligible, but plain language, he makes concessions 
and accommodations of this nature. If, then, the 

* Matthew, viii. 11. t Ibid, v. 29, 30. 



THE NEW TESTAMENT, 221 

apostles employ figures common at that remote pe- 
riod, and arguments convincing to his contempo- 
raries, but less conclusive for our minds, they do the 
same, and instead of being astonished, we ought to 
recognise the necessary progress of divine wisdom 
acting upon human intelligence. We ought to 
distinguish the matter from the form, the ideas 
from the plan, the perfect thought from the imper- 
fect expression, and then we shall believe instead of 
doubting. 

In the third place, the books of the New Testa- 
ment — destined to sanctify the whole human race 
— were, however, more particularly addressed to 
certain churches or to certain individuals. They 
were written a long time after the foundation of 
the church, successively, and in times of need ; 
sometimes to answer questions, sometimes to con- 
test an error, sometimes to strengthen a disheartened 
church, and always for some particular design. 

Without doubt they do not the less contain the 
whole faith ; undoubtedly the Holy Spirit designed 
them, at the same time, for all the disciples of 
Christ, in all places, and in all ages. But these 
remote disciples and future churches, have no right 
in being astonished or lamenting, if the things 
taught are those especially adapted to the wants of 
their ancestors. The Christians of Corinth and 
Thessalonica have received, it is true, more espe- 
cial directions than ourselves, but our lot is yet 



222 AUTHENTICITY OF 

sufficiently favorable, and perhaps better, for we 
possess the instructions given to them, to others, to 
all ; we possess the whole. We should not be 
astonished, for instance, that Paul dwells so much 
upon the dangerous or lawful custom of sacrificing 
animals to idols, or upon the propriety of having 
the head covered or uncovered in the temple. 
There is no cause here of doubting, or of being 
surprised even ; they are circumstances useless to 
us, it is true ; but Paul wrote them to the Corinth- 
ians and not to us. This must not be forgotten, 
and then these same details, which seem so super- 
fluous when we think of them in connection with 
ourselves, read under this new point of view, will 
resume their importance, and, in the faith which 
gave them being, in the grand principles which 
surround, in the elevated sentiments which animate 
them, we shall easily discover the traces of divine 
inspiration. In rightly searching, we shall also 
discover a number of things profitable for ourselves. 
These are incontestable and clear principles, 
based upon an examination of the writings, that is 
to say, upon facts. Highly applied, they bring to 
the ground the apparently specious objections 
against our holy books, and the facility with which 
they cause the obscurities to disappear is not a 
small proof in their favor. This is the inspiration 
which the holy books themselves reveal to us, 
which the first church had learned, which the 



THE NEW TESTAMENT. 223 

pious and enlightened theologians of the same time 
have explained, and which sacred criticism has 
adopted and proved. If we withdraw in any de- 
gree from this point of view, by attributing to the 
expression, " Word of God," a more absolute or 
less comprehensive signification, we shall equally 
and necessarily fall into difficulties and contradic- 
tions even, from which it will not be easy to with- 
draw. Thus when any one has denied these 
principles, he has always acted as if he admitted 
them ; the writings of those who call them in ques- 
tion are a proof of this. 

It is more common with those who do not dare 
exactly to deny them, to refuse to recognise them, 
through fear of their abuse. Indeed, abuse is easy, 
and it has been very great. With these three 
principles, we will not deny, endeavors have been 
made, by turns, to destroy all the doctrines of the 
gospel, and finally to suppress the revelation. 
This, however, is no reason for throwing ourselves 
into the opposite extreme, and, surrounding this 
revelation with obscurities, and removing its char- 
acter of universality and truth, making it, in fact, 
otherwise than it is. Let us admit the principles, 
since they are important and incontestable, but let 
us prevent their abuse. We cannot yield without 
passing limits which ought to be well defined, 
since we find truth on one side and falsehood on 
the other. Let us seek these limits ; let us join 



224 AUTHENTICITY OF 

them to the principles, and never permit them to 
be separated. Now these limits are easy to be 
discovered. They flow from the same source with 
the revelation. God has supernaturally intervened 
to declare them to man, and has caused the know- 
ledge of them to be deposited in our holy book. 
This is the fact ; let us contemplate the conse- 
quences. As a divine and supernatural work 
cannot fail in its design, we shall certainly find in 
our holy books the work and the will of God, and 
we can seek them with confidence, without fear 
that they will lead us astray. Whatever, then, 
they may possess, which is temporal, imperfect, 
and human, can relate only to the form ; the foun- 
dation, the design, the ideas, are divine. Let us 
remember, then, that God was with these writers, 
that he lent his assistance to these books, and that 
his thoughts are there contained, and that when 
God speaks, it is necessary to believe and obey. 
We shall not perhaps always understand the rea- 
sonings in the metaphors of the sacred authors, 
but we shall see well enough when they teach or 
when they command. Our task, then, consists in 
seeking with sincerity of heart, what was the faith 
which they sought to establish or diffuse, for this 
faith ought to be our own. Our way is easy and 
marked ; our limits are known ; what then have 
we to fear from the principles in question, when 



THE NEW TESTAMENT. 225 

once thus circumscribed ? What objection, at least, 
can be raised against their evidence ? 

Let us not be deceived ; it is not in reality by 
these principles that certain theologians have been 
led into error. If they had been convinced, in their 
consciences, that the revelation was divine, and that 
God had supernaturally interposed in its promulga- 
tion, 1 doubt very much whether these principles 
would have appeared to them to lead to the same 
consequences. It is evident that they did not pos- 
sess this conviction, and the principles were only a 
pretext. We have a proof of this in their writings. 

From these developments, certain practical con- 
sequences result, upon the manner of reading the 
New Testament. 

We ought to give but little time, and place but 
little importance upon the explanation of obscure 
passages. 

There are, in our holy books, obscurities caused 
by the individuality and position of the authors, 
and that of the readers for whom these books were 
immediately designed. But these obscurities are 
of little importance. All that relates to the design, 
can be comprehended without difficulty. All that 
is universal, and calculated to touch the heart, 
direct the conduct, and establish the faith, is clear, 
positive, and, above all, frequently repeated. It is 
this which ought to be cherished in preference. 

Does not the faithful reader often spend much 
15 



226 AUTHENTICITY OF 

time in vain, in endeavoring to pierce an obscurity 
of detail, or explain, often very unsatisfactorily, an 
allusion to the history or the manners of the times, 
by consulting upon this subject commentators and 
books, which mislead as often as they aid ? Their 
time would have been, almost always, better em- 
ployed in meditating upon the remainder, and 
applying it to practice. You read the sermon of 
Jesus upon the mount, and the words Raca and 
Mora embarrass you. The severity of the anathe- 
mas pronounced against the injurious^ words? 
astonishes you. Why do you stop to unravel the 
obscurities ? You are ignorant of the cause, and 
those who explain them to you with the greatest 
clearness, can, after all, know but little more. 
There is, undoubtedly, an allusion to the manners 
of the Jews, and the allusicn cannot be understood 
by us. This, however, is of little importance. 
There is that which interests us more. Have you 
meditated upon, have you considered the remainder 
of the chapter ? These words : " Blessed are they 
that mourn, blessed are the peace makers, blessed 
are the merciful," and many others, are they 
retained in your hearts ? Do you love your ene- 
mies ? Are you persuaded, subdued, converted ? 
This is what is essential and necessary to be known. 
It is, then, the clear, and not the obscure, that the 
pious reader should love to contemplate, and to 
which he should learn to conform his life. 

* Matthew, t. 22. 



THE NEW TESTAMENT. 227 

Consider, also, the idea rather than the form. 
Seek the design in preference to weighing and 
pondering the expression. Study the expression 
rather than the terms. In the passage which we 
have just considered, the obscurities relate to the 
letter of the precept and its accidental form, but the 
spirit is plain, the design of the sentence is certain ; 
all Christians condemn anger and hate. Under- 
stand this spirit, and the lesson sought will not be 
less strong for you, although it may be accom- 
panied by some obscure words. In order to 
discover with the more certainty the general spirit 
and purpose of each lesson, do not isolate it ; en- 
deavor to discover, if, in that which precedes or 
follows, there may not be something which will 
determine its meaning. Undoubtedly, in our holy 
books, all parts are not thus closely connected ; the 
sermon on the mount, for example, is composed of 
detached sentences, but in the other discourses of 
our Lord, and in most of the epistles, it is very 
important to study the context. Earely are the 
passages presented as the articles of a code, by 
separate propositions. The meaning is usually in 
the spirit of the author, in his design, in the course 
of his argument, in the paragraph, or in the entire 
chapter, and it is there above all that it should be 
sought. 

There is also some advantage to be derived in 
comparing the passages to be explained with par- 



228 AUTHENTICITY OF 

allel passages, for the frequency of the precepts is 
evidently a proof of importance, and a source of 
clearness. But this method is particularly liable to 
abuse, and if we neglect to join a strict examina- 
tion of the context with the compared fragments, 
it almost invariably misleads ; so easy is it to be 
mistaken as to the meaning of a phrase when 
removed from its proper place. We isolate it, and 
then endeavor to bring it into reconciliation with 
other phrases written often upon another occasion, 
for other men, in another age, and for a different 
end. We neglect these essential differences, al- 
though but little apparent and often unknown to 
the reader, and attach ourselves exclusively to 
some resemblances in the words or turns of expres- 
sion, and from thence conclude that the meaning 
is identical. Are we not with certainty exposing 
ourselves to error ? And this method has also so 
much the more danger, as its attraction is the 
greater ; the apparent and sudden perspicuity 
which it spreads over obscure passages, the unfore- 
seen and curious results which it seems to obtain 
almost without labor, exercise a singular seduction 
upon minds desirous of clear ideas, and distinct 
knowledge in religion; but, indeed, nothing is 
more easy than thus to turn the scripture into all 
significations ; it is in this manner that we can be 
always armed for all opinions and all parties. The 
faithful reader should recur to these numerous and 



THE NEW TESTAMENT. 229 

parallel comparisons or references, with the diffi- 
dence and precautions which every pious and 
sensible critic employs. If we believe that the 
sacred writings were inspired by God, let us re- 
member lest we make them say that which they 
have not said, and let us carefully seek their true 
intention, by studying each of their words by itself 
and in its place. 



SECTION SECOND. 

ERRORS FROM THE NATURE OF THE LANGUAGE OF THE NEW- 
TESTAMENT. 

The design of this section is entirely united with 
that of the preceding, and the consequences, in 
some respects, are the same. 

The New Testament is written in a dead, and 
also in an ancient and popular language. 

It is written in a dead language, and we cannot 
think sufficiently upon the consequences of this 
fact. It has been said that every dead language 
cannot be translated ; and this assertion, undoubt- 
edly false, if we limit ourselves in seeking for the 
principal idea of the ancient text, becomes true if 
we wish to express its varied shades. We render 
the words ; yet cannot always understand them, 
without a lingering uncertainty as to their signifi- 
cation or office ; and the character of the style, the 



230 AUTHENTICITY OF 

delicacy of the sentiment, the effect of the figures, 
and precise shades of expression cannot be ren- 
dered. Undoubtedly there is, in the holy word, 
such a concentration of warmth and light, that its 
influence is perceived, and its brilliancy manifested 
through every obscurity ; the most imperfect trans- 
lation is useful in instructing and reforming, for it 
yet transmits, with a dazzling clearness, the will of 
God and the lessons of the Saviour ; the nobleness 
of the teachings is too intimately allied to their 
sublime nature, for an imperfect version to cause 
this trait of their divinity to disappear, but in the 
details how many of the more delicate tokens are 
effaced, how many images changed and beauties 
disguised ! Moreover, could it be possible to pre- 
sent to modern readers an exact counterpart of a 
work such as the New Testament, there would yet 
be wanting those intellectual and natural habits, 
which, in reality, modify the impression produced 
by the metaphors or common proverbs, those habits, 
which, in fact, change the signification of the lan- 
guage. All these imperfections and difficulties 
which the reader has to encounter, do not prevent 
him from recognising, loving, and admiring the holy 
word, but they are an obstacle to its true apprecia- 
tion, and sometimes also to its right interpretation ; 
they spread obscurities and blemishes over its sub- 
lime and pure simplicity ; they call up, perhaps, 
criticism and doubt, upon that which ought to have 



THE NEW TESTAMENT. 231 

excited only admiration and love. This is a source 
of objections which it is necessary to bear in mind. 

The New Testament is in an ancient language. 
From hence arise, also, many other inevitable 
obscurities, at which we have no right in being as- 
tonished. Every book makes more or less allu- 
sions to the manners, history, and laws of the time 
when it was composed. This book is, moreover, 
simple and popular, and contains numerous allu- 
sions. How is it possible that all these should be 
explained with our imperfect knowledge of anti- 
quity. Those even which have been explained 
with certainty by the learned, are not more clear 
for the multitude. We have then reason for 
regretting our ignorance, but more for attributing 
the errors to the holy book. 

The New Testament is also in a popular language. 
When Jesus Christ declared that he had come to 
preach the gospel to the poor; when he thanked 
his Father that he had revealed it unto children, it 
was likely that he wished to unfold that revelation 
in a language adapted to their capacity, and have 
it thus explained by his apostles, who had them- 
selves gone forth from the ranks of the poor and 
humble. 

The New Testament is, therefore, eminently 
in a popular language, or, in other words, 
it is simple, vivid, figurative, full of maxims 
and parables, addressed to the heart rather than 
to the mind, and is, consequently, less precise, 



232 AUTHENTICITY OF 

less exact, less rigorous than the language of 
science. We should not be astonished, there- 
fore, in discovering vague expressions, and images 
more poetical than exact. Among those things 
which compose the language of the heart, are the 
words which gifted men speak to a passionate 
multitude, and inspired men address to sinners. 
Let us receive the scripture as it has been given to 
us, we shall then understand it ; we shall do better, 
we shall feel its truths, for we also are men, and 
our heart has more need of being persuaded than 
our mind convinced. It is thus, that just ideas upon 
the nature of the language of the New Testament,, 
will dissipate many obscurities, and, at the same 
time, will prevent many objections. They will 
also in another manner add to the utility of the 
holy book, by their consequences upon the methods 
of interpretation, which, in passing, I ought to 
mention. 

The first, much too often forgotten, appear to me 
very important. Theology has extracted from the 
holy books a great number of striking and signifi- 
cant terms, which are used to express fundamental 
ideas. It has determined and defined them. As a 
science, it was its duty so to do. But we cannot 
take the Bible for a treatise on theology, the lan- 
guage of the apostles for that of learned men, and 
the public places where Jesus pardoned sins, for 
the benches of a school. The error would be 



THE NEW TESTAMENT. 233 

great. The language of the authors of the New 
Testament was popular, that of the theologians is- 
scientific, and the words which have, and ought. 
perhaps, to have the exactness of science, have a 
signification necessarily more enlarged and varied 
in the mouth of the apostles. I appeal, for a corro- 
boration of this assertion, to every sincere and 
enlightened critic ; he will be convinced that in the 
New Testament many terms of this kind have a 
variable meaning, more or less extended, determi- 
nate, and dogmatical, according to the passage and 
occasion. As, for example, the words charity, 
faith, works, law, justice, spirit, safety, &c. When 
we read the New Testament, let us be careful to 
apply to them their theological and exact significa- 
tion, and instead of seeking in a theological dic- 
tionary the particular meaning of a certain word 
in a certain passage, let us above all seek it in the 
passage itself, in its context, and in its spirit. 

The second consequence flows immediately from 
the preceding section. It will not do to press the 
words too closely for fear of error. These words 
have been translated from a dead language, and 
sometimes contain an allusion to unknown customs. 
or perhaps enclose a figure. It is the general idea 
of which they are the expression, and which it is 
especially necessary to seek. In a comparison or 
simile, instead of urging the details, it is necessary 
to adhere closely to the spirit and precept. All is 



234 AUTHENTICITY OF 

error in the opposite method, and the imagination 
of the interpreter is substituted by the action, for 
the thought of God. Through respect for the holy 
books, moreover, let us fear lest we cause them to 
say that which we are so little sure that they have, 
in reality, said. The more we adhere to a partic- 
ular detail, and to an isolated fact, the more do we 
run the risk of encountering error. The more we 
adhere to the general spirit, to the best idea of the 
passage, discourse, or figure, the more certain is it 
that we are in the right, and that we have seized 
the divine thought. It is by enlarging the base of 
the pyramid that we give to it solidity and grandeur. 
The requisite quality, then, for rightly interpreting 
the scripture, is not a subtile and ingenious spirit, 
but a sincere and subdued heart, joined to a judi- 
cious and clear mind. Let us labor to acquire 
both, and let us feel a greater interest in under- 
standing the scripture, in explaining it, and, above 
all, in profiting by it than in exercising ourselves in 
analysing phrases and discovering, under each word, 
a new idea or mystery. 



SECTION THIRD. 

ERRORS CONCERNING THE DESIGN OF THE LESSONS OF THE NEW 
TESTAMENT. 

It is too common, especially in times of religious 
discussion, to forget the true design of the scrip- 



THE NEW TESTAMENT. 235 

tures, and thus deceive ourselves as to the effect it 
ought to produce. 

The scriptures do not labor to make us learned, 
but to convert, sanctify and save us. To be a 
Christian and to be a learned man, do not imply 
the same thing, nor are the terms, religion and 
theology, synonymous. It is undoubtedly necessary 
that there should be theologians : and it is impor- 
tant that they should be learned and laborious men. 
God forbid that after their having always maintain- 
ed the science, I should now endeavor to separate 
them from it, but it is not to them that these things 
are especially addressed, it is still more important, 
that all the members of the church should be re- 
ligious. I shall not inquire here even to what 
extent it is proper for these to study theology ; in 
every case, that which is certain and important, 
which is essential to be frequently and vigorously 
studied, in order to understand the views of the 
Creator, should not be sought by the faithful in the 
works of theologians, but in the scriptures them- 
selves. 1 have no desire to deny or restrain the 
right and duty of examination; but this duty or 
right does not alter the spirit of the Bible or the 
disposition necessary to a right understanding of 
its meaning — a disposition which renders them on 
the contrary more important. Now the Bible de- 
mands obedience and not learning, love and not 
inquisitiveness. Let us not place devotion in for- 



236 AUTHENTICITY OF 

mulas, and the gospel in theological theses, this 
would be the means of destroying at once both the 
signification and the good results. Jesus did not 
die to create dissertations, but to save souls. Let 
his disciples seek in his word opinions rather than 
theories. Let the Christian in opening the Book 
of books, commence by saying ; God himself deigns 
to instruct and guide me, his precepts ought then to 
enter my heart, regulate my conduct and make me 
a new man. This is the view, in which and by 
which, we ought to understand the Bible. It is 
this which teaches us to observe and discover with 
gratitude and conviction, the admirable conformity 
of the scripture with our secret and intimate works. 
Studied in this manner, it exercises its true influ- 
ence, and is proved even by its efficacy. It is when 
the word of God sanctifies the soul, that it is, above 
all things, the truth. Placed without this point of 
view, we make it otherwise than it is ; the won- 
derful harmony which exists between it and our- 
selves is destroyed, and from thence come shadows, 
mistakes, errors, and finally, objections and doubts. 

I terminate this section and work, by some reflec- 
tions designed to confirm this truth. 

I have said that the scripture tended to produce 
a powerful effect upon the heart, rather than to 
frame in the mind a system of theology. This is 
indeed so evident that it is needless to stop a long 
time to prove the assertion. What chapter in the 



THE NEW TESTAMENT. 237 

New Testament does not speak directly to the 
heart, and place the essential principles of 
religion, in love and obedience, or in faith, 
composed of the most complete obedience and 
devoted love. Let us examine in particular the 
discourses of Jesus Christ. These discourses are 
such, that their beauty, clearness, and efficacy, 
possess, in a special manner, the point of view in 
question. In Matthew and Luke we find energetic 
and striking precepts which are calculated to move 
the heart, and make a decisive impression upon the 
multitude, but which do not admit of being exam- 
ined letter by letter. 5 * He who reads them with 
an open and subdued heart is improved, enlight- 
ened, changed. He has received a strong, useful, 
and truly divine impression, such as answers 
exactly to the nature of man, and to his social and 
individual wants. The seed has fallen upon good 
soil, and the word has brought forth its fruit. But, 
on the contrary, he w T ho reads the lessons of Jesus 
only to discuss the signification, to measure the 
language, and weigh the words, runs the risk of 
misundestanding the spirit and design. When 
Jesus spoke to the Jews, to what faculties of their 
soul did he especially address himself, and what 
dispositions did he demand in them ? What dis- 
positions, consequently, does he demand of us, in 

* Matt., v. 22, 29, 30, 34, 37, 39— 41, 48 ; *i. 3, 17, 31, 32, &c. 



238 AUTHENTICITY OF 

order that we may rightly understand his precepts 
and ideas ? 

Let us bless God in having demanded for the 
efficacy of His word, rectitude and sensibility rather 
than knowledge. If this had been necessary, the 
fruits of this word would have been, Jike most 
earthly benefits, the heritage of a few. But it de- 
mands above everything else, docility of heart, and 
immediately it becomes the treasure of the poor 
and the humble, as much or even more than that of 
the rich and learned. All are able to acquire an 
honest and good heart, but to study, analyze, and 
explain, there is required a learning and knowledge 
which a great majority of mankind do not enjoy. 

Let us, moreover, remark, how this spirit of sub- 
mission gives the true key of scripture, and causes 
all objections to disappear. We are not able, with 
our limited understanding, to establish a complete 
theological system. There will always remain 
obscurities and things difficult to be reconciled, 
because they concern the infinite, and we behold 
only a part. The truly enlightened theologian 
often says, if he be honest, " I do not know." 
These obscurities astonish and even vex men more 
curious than pious, who wish to class all in chap- 
ters and arrange in syllogisms. But if we take the 
Christian view, and study the scriptures in order to 
apply them to the conduct and the life, all is in- 
stantly clear, harmony re-appears, contradictions 



THE NEW TESTAMENT. 239 

are removed, the heart receives a single impression, 
and all the teachings and truths are in agreement 
to sanctify and change. Paul promises salvation 
by faith, and James by works ; the theologians 
endeavor to reconcile them, and undoubtedly it is 
not difficult, and a reader who is not a theologian, 
may indeed be startled at this apparent contradic- 
tion. But instead of discussing the theory, let him 
put in practice that which is commanded him as 
the apostles have ordained, and nothing is more 
easy, and the two lessons united, instead of contra- 
dicting, afford mutual aid. Will the living faith of 
the one be, by any chance, useles to the spotless 
religion of the other ? And he who believes that 
Jesus Christ " was delivered for our offences and 
raised for our justification,"^ will he not have a 
greater resolution and zeal, " to visit the fatherless, 
and widows in their affliction, and keep himself 
unspotted from the world ?"t And, on the other 
hand, will not charity, in transporting into a divine 
atmosphere his thoughts, his affections, and his 
wishes, cause him to love and seek in faith the 
divine model which he has already imitated, and 
to whose laws he is subjected ? 

This is a demonstration, indeed, as persuasive as 
sublime, of the divinity of our book. Theory does 
not always permit itself completely and easily to 
understand, but the proof is always clear, always 

* Romans, iv. 24, 25. t James, i. 27. 



240 AUTHENTICITY OF 

in agreement with itself, always in perfect accord- 
ance with the depths of the human heart, and 
abounding in fruits of peace and life. If the scrip- 
tures had been the work of man, it would have 
been otherwise. The theory would have been so 
well arranged, that nothing would have failed. 
All would have seemed plain, reasonable, proved. 
But experience would have contradicted the sys- 
tem, the machinery would have worked badly, 
fatal and unforeseen consequences would every- 
where have sprung forth, and the hearts of the 
ignorant and unhappy, would have in vain de- 
manded peace and repose. For thus have termi- 
nated all philosophies and systems of morals up to 
the present, which have not been based upon the 
gospel. 

Happy, then, the Christian, who joins to an 
entire conviction of the celestial origin of the New 
Testament, the honest, and good heart, alone 
capable of understanding its teachings, and capable 
of placing its precepts in practice. He alone 
knows how to read the " law of the Eternal/' and 
meditate upon it with joy, by night and by day, 
continually approaching nearer to God, " the Father 
of light," and the Father of all perfection. In this 
holy exercise, his intelligence and his love are 
unitedly developed. His faith, moreover, enlarges 
and extends, for it thrusts its roots deep into the 
appropriate soil, and near the running waters 



THE NEW TESTAMENT. 241 

designed to nourish it. It will yield its fruit in 
time of need, and in every season its shade will 
afford refreshment and safety. This faith could 
only languish in the midst of discussions and 
theories ; the words of man could have furnished 
it only a feeble aliment and imperfect moisture ; 
but in a diligent and sensible reader of the word of 
God, it draws a vigor and a new prosperity from 
those touching and intimate beauties, those secret 
harmonies, those discoveries of the heart, those 
convictions of sentiment and experience, even more 
persuasive than the demonstrations and testimony 
of history. 

" If any man will do His will, says our Lord* 
he shall know of the doctrine whether it be of God* 
or whether I speak of myself."^ 

* John, vii. 17, 



16 



APPENDIX 



THE GOSPEL HISTORY. 

" Read, read the gospels, and then ask yourselves if they ar® 
the work of an impostor." — Page 10. 

The following excellent remarks, by Mr Furness, will un- 
doubtedly be read with great interest, by those who may not 
have met with them before : 

" In works upon the Evidences of Christianity, the question 
commonly discussed concerning the four gospels is, ' Were they 
written by the persons whose names they bear V as if the settle- 
ment of this point were the strongest possible confirmation of 
our faith. But, I confess, all that I can learn of Matthew, 
Mark, Luke, and John, does not give me so lively a confidence 
in the authors of these histories as is created in me by the histo- 
ries themselves. To say merely that they are honest and 
impartial, appears to me most inadequate praise. By studying 
them in the manner which I have now attempted, I find my 
conceptions of the honest, the true, the candid, enlarged and 
enlightened. The character of Jesus is not more truly a revela- 
tion of moral greatness, than these wonderful writings are, in 
their style and structure, of the quality of truth. That this is 
strong language I am aware ; and perhaps there is little in the 
foregoing pages that seems to justify it. Still I do not wholly 
despair of having given the candid and intelligent reader some 
idea of the grounds upon which rests the conviction I have 
already expressed, that nowhere in the writings of the dead, or 



246 APPENDIX. 

in the characters of the living, do I discern evidences of integrity 
and singleness of mind so luminous and affecting as those pre- 
sented in the four gospels. 

" I beg the reader to pause for one moment, and consider the 
character of the events which constitute the sum and substance 
of these narratives. How tremendously exciting they must have 
been ! The blind seeing, the lame walking, the dead raised, the 
wretched and the profligate collected in crowds, listening to 
words of mercy and hope, multitudes thronging the highways 
bringing their sick, and pressing upon one another like the bil- 
lows of a heaving sea ! If Jesus of Nazareth spoke and acted 
and suffered as he is here represented, how must the minds of 
men have boiled around him ! How closely and with what 
power must he have approached their passions, prejudices, sen- 
timents ! How must he, as with a giant's hand, have broken 
up all the fountains of wonder and fear and awe and hope, and 
made all hearts overflow with one or another passion ! 

" Could you have been present, and by some strong philoso- 
phic effort, could you have torn off your attention from the 
absorbing interest of those scenes, and asked yourself the simple 
, question, how can any idea of these things ever be communi- 
cated to those who do not see them, you would have exclaimed 
at once and aloud, { It is impossible !' You might have glanced 
around upon those eager multitudes, but where would you have 
discovered a single calm observer ? Where would you have 
seen a single eye that was not like a burning coal, a single 
bosom that was not heaving in tumultuous and overpowering 
sympathy with the unprecedented spectacle? You would 
indeed have seen One there, all calm and collected, the pro- 
ducer of all this emotion ; but the dovelike serenity of his 
demeanor would only have tended to deepen in your eyes the 
mystery and excitement of the scene. I repeat it, you would 
have felt that it was impossible that any accounts could ever be 
given of events so exciting, save such as were wretchedly 
inadequate, or so colored and exaggerated as to convey no just 
conception of the truth. When we witness anything that stirs 
up our feelings — any uncommon burst of eloquence for instance 
— we either give up in despair every attempt to describe what 



APPENDIX. 247 

we have witnessed, or, in the attempt to describe it, the reality 
is most sadly marred and dwarfed, and we take that single step 
which separates the sublime from the ridiculous. 

" Look now at the accounts which have come down to us of the 
wonderful words, works, and sufferings of that unrivalled being 
who appeared some ages since in Judea. Perhaps they give us but 
a faint idea of the strange and stirring events of which they treat, 
and with all our efforts, our impressions, in distinctness and inten- 
sity, must fall far, very far short of those which were made upon 
the actual witnesses of the life of Jesus. The power of language 
was not equal to so great a subject. Still from these records, 
such as they are, we derive ideas of moral beauty and greatness, 
to which no page in the world's history furnishes anything that 
we can compare. An instance of moral life is disclosed to us 
which stands alone and unapproached in its wholeness and 
symmetry. At the same time abundant evidence is afforded in 
the course of these narratives, that all around Jesus, were more 
or less the creatures of feeling, ignorance, and prejudice, fettered 
by superstition, beguiled by coarse hopes and dreams of outward 
splend or. Who were they—our curiosity is immediately aroused 
to ask, — who were they that, among those excitable and excited 
crowds, were able to observe so calmly, and report so correctly ; 
to look on and listen with eyes and ears and hearts so true, 
that, with a slight effort, we are able, in some few instances at 
least, to feel almost as if we were present on the spot, and the 
things related were passing visibly before us ? To this question 
there is only one answer. The character of Jesus must have 
created his biographers. Whoever they were, whatever were 
their names, they must have been persons who by intimate 
association with him had imbibed some measure of his spirit^ 
and that spirit, calm and true, had wrought upon their minds, to 
subdue the tumults of feeling, to chasten their imaginations, to 
subordinate their sensibility to the Wonderful, to their sensibil- 
ity to the True, in fine, to qualify them to see and hear aright, 
and to impart what they saw and heard. Upon examination we 
find throughout these writings, the most touching indications of 
precisely that calm and elevated tone of mind and feeling which 
association with such an one as Jesus was fitted to produce. la 



248 APPENDIX. 

their unguardedness, in their unsuspecting simplicity, in their 
pervading unconsciousness, we see that these authors had com- 
pletely lost themselves, lost all anxiety about effect, every dispo- 
sition to embellish, in the abiding and absorbing sense of truth. 
The facts — facts of which they had such full knowledge,— filled 
their minds to the exclusion of all self reference, all fears and 
misgivings. They tell right on what they know, taking no 
credit to themselves, and unconscious that there can be anything 
meritorious in a faithful relation of what so entirely possesses 
their minds. To the authors of the gospels, so far as they are 
disclosed in their writings, may be applied the language of 
Wordsworth in his Ode to Duty : 

«' There are, who ask not if thine eye 

Be on them, who in love and truth 
Where no misgiving is, rely 

Upon the genial sense of youth ; 
Glad hearts ! without reproach or blot, 
Who do thy work and know it not." 

Not indeed " upon the genial sense of youth " did the evange- 
lists rely, but upon a kindred spirit. Between him and the 
young, of whom he said, " of such is the kingdom of heaven," 
there was the greatest congeniality. His spirit had gradually 
infused itself into the mind of these writers, until it became as 
their life-blood, unconsciously animating all their thoughts, 
inspiring their words, and producing in them the simplicity, the 
" unchartered freedom " of childhood. It cost them no effort to 
tell the truth. They could as well have ceased to breathe, as 
ceased to tell it, let the objections and difficulties it created be 
what they might. Their reverence for Jesus was so great, their 
confidence in him so entire, that they never appear to have 
thought that the most imperfect representation of any part of 
his conduct was not enough — that he could ever need to be 
indebted to their pens to save him from being misunderstood. 
With the poet just quoted, they seem to have thought that their 
tligme 

" might demand a seraph's tongue, 

Were it not equal to its own support ; 

And therefore no incompetence of theirs 

Could do it wrong."* 

• The Excursion. Book 8. 



APPENDIX. 249 

Accordingly they never think of explaining or setting off any- 
thing they relate concerning him. Thus they show how genuine 
was their love of their master. This love it was which was 
their " unerring light," their security against every false bias, 
enabling them to see what they saw so nearly at the true point 
of view." 



VARIATIONS. 

" These differences critics call variations or readings. More 
than thirty thousand have been recorded."— Page 124. 

The variations in the text of the New Testament are placed 
by our author at thirty thousand, and other authorities have 
stated the number at one hundred and thirty thousand. But 
when it is remembered that for thirteen hundred years the Tes- 
tament was preserved in manuscript, and that all the copies 
were transcribed in writing, and were translated into many 
languages, this large amount of different readings should not 
surprise us. All ancient books have been exposed to similar 
errors, from a like cause, and we can examine no ancient classic, 
without discovering numerous variations in the reading of various 
copies. Of the variations in the works of Terence, Dr Bentley 
remarks : " I, myself, have collated several, and do affirm, that 
I have seen twenty thousand various lections in that little author, 
and am morally sure, that if half the number of manuscripts 
were collated for Terence, with that niceness and minuteness 
which has been used in twice as many for the New Testament, 
the number of the various readings would amount to above 
fifty thousand." This same author also states, that the varia- 
tions in the poet Manlius are twice as many as the lines. 

The New Testament, then, does not stand alone with its nu- 
merous readings. To those unaccustomed, however, to reflect 
upon this subject, the immense number of these variations may 
appear extraordinary. In order to account for them, we must 
remember under what circumstances the book has been trans- 
mitted to our day. The original manuscripts have long since 
disappeared. The oldest manuscripts now extant, are copies 






250 APPENDIX. 

of copies, and the others, are copies taken from copies down to 
the invention of printing. During a portion of this period, the 
Christian religion was making rapid progress. Copies of the 
New Testament must, consequently, have been in great demand, 
and were therefore probably written in haste, and by those who 
were not well qualified to undertake the task. Under such cir- 
cumstances, how many slight errors must have been made. We 
ail know that in writing a letter, or copying a printed passage 
from a book, every one is continually making slight mistakes* 
Sometimes a word is omitted, or repeated twice, and sometimes 
a word of a similar signification is substituted for the one em- 
ployed. Thus it is in the various manuscripts of the New 
Testament, but in order to swell the amount of variations to the 
number which has been recorded, slighter mistakes than these 
were noticed. Even the omission to dot an i, or cross a t, were 
not passed. 

Alterations in the division of the various parts of the 
Testament were made at different times, and from hence, also, 
have arisen many of these errors. Originally there were no 
separations of the text into chapters and verses, or even into 
• words. The letters of ancient books were all united, so that 
from the beginning to the end, there was no division into words ; 
the book was, as it were, one combined word. The invention of 
our present chapters, was by Cardinal Hugo, about the year 
1240. And the plan of distinguishing the verses by figures, was 
accomplished for the New Testament, by Robert Stephens, a 
French printer, about the year 1580. 

From these continual copyings and changes, then, have arisen 
these errors. But these are all unimportant ; so much so, that 
it is said, " that even in the worst manuscript now extant, not 
one article of faith or moral precept is either perverted or lost 
by it." Perhaps some of my young readers may ask, whether, 
since the introduction of the present text of the New Testament, 
other manuscripts have not been examined, so as to present to 
the world a better reading of some passages than the common 
version now gives ? This is undoubtedly the case. In no pe- 
riod of the world's history, has the text of the New Testament 
been more carefully or laboriously examined than in the present 



APPENDIX. 251 

Scholars have devoted their whole lives to the subject, and while 
their labors convince us, that no material change of the text of 
the received version can take place, yet we know that in some 
few passages another reading might be substituted. It is not 
probable, however, that these new readings will be introduced 
very quickly, nor is it important, since they are known and 
recorded, and can be read and examined by the whole world. 
The importance of a change is also diminished, by the real 
value which they possess being inconsiderable. Were it oth- 
erwise, the whole Christian world would undoubtedly demand 
another version. But as this is not the case, and as many 
honest and sincere Christians attach an almost sacred regard 
to the present text, and would look upon its alteration as a 
work of sacrilege, it will probably continue to be used by the 
present generation. The time, however, will undoubtedly come, 
when another version will be substituted. 

The text which at the present day presents the purest reading 
of the New Testament, is that of Prof. Griesbach. It has been 
prepared with immense labor, about four hundred manuscripts 
having been examined and collated, in order to arrive at the true 
and original words of the text, as they were written by the 
apostles. This great labor has, however, not been bestowed in 
vain. All denominations of Christians acknowledge its claims 
to their regard, and confess that there is no doubt as to its being 
more pure than the commonly received version. Nor should we 
be surpised at this, for when we are acquainted with the history 
of the present text, we instantly perceive that it can have no 
peculiar claim, excepting its antiquity, to our respect. The 
present Greek text was adopted from the edition of Elzevir, the 
printer, principally on account of the beauty of its execution. 
It was formed, with some amendments, from the preceding edi- 
tions of the New Testament which had been edited by Erasmus 
and Beza, and these distinguished men, in their preparation for 
the important task, had examined about twenty manuscripts 
only. In order, however, that the readers of this work may be 
able to behold for themselves the wonderful purity of the texts 
of the gospels, I have quoted from the work of Prof. Norton, a 
few of the variations from the received text, which have been 



252 APPENDIX. 

adopted by Griesbach, and are considered the most important 
In some cases the change is expressed in English. Where th-. 
Greek is used, a corresponding change in the translation is im 
possible, on account of the variation being so trifling. 

Received Text, Variations by Griesback. 

Ch. i. v. 1. Ja6ld Javtd ) the name of David 

- ;■«' i - v^i«. r„. r and Solomon dif- 

6. 2olo(i<ovm 2olo[iuva $ ferently gpeU> 

18. Jesus. perhaps to be omitted. 

19. to expose to shame, to expose. 

Ch. ii. v. 8. carefully search out. perhaps search out carefully. 
11. they found. they saw. 

17. vtco perhaps did. 

22. snl perhaps to be omitted. 

Ch. iv. v. 4. a man. perhaps man. 

5. sets. perhaps set. 

10. go from me Satan, go behind me Satan. 

18. Jesus. omitted. 

Ch. v. v. 28. wbxrfi probably atorp 

47. brethren. perhaps friends, 

publicans. Gentiles, 

do thus. do the same. 

Ch. vi. v. 21. your treasure. thy treasure, 

your heart. thy heart. 

24. fiafau&vq fia/LiQdvq 

34. ra omitted. 

Ch. vii. v. 9. law omitted. 

14. "Or* Tfr 

Ch. viii. v. 8. Uyov Uyco 

28. Gergesenes. Gerasenes. 
31. suffer us to go. send us. 

Such are some of the most important variations. 

With regard to the present translation of the Bible, it is pro- 
bably as perfect a version as was ever made by man. It was 
made, as is well known, by order of James I., at the commence- 
ment of the seventeenth century. The king appointed fiftyfour 
learned and faithful men to perform the work. They were 
divided into six companies, and to each company was assigned 
a particular portion of the Bible, which was to be trans .ated by 



APPENDIX. 253 

tach individual. The portions thus translated, were sent to the 
other companies, to be again thoroughly examined by them. 
The whole Bible was in this manner subjected to the scrutiny 
of all the translators. Three entire copies of the work, were 
then placed in the hands of a committee of six, who examined, 
revised, and corrected it for general use. Three years were 
spent in performing the task. 



JAMES THE LESS. 

11 We know but little concerning the history of the author of 
this epistle. James, brother of the Lord, is probably the same 
as James, the son of Alpheus." — Page 165. 

In the early history of the church, considerable discussion took 
place, in order to discover and settle the exact relationship be- 
tween James and our Saviour. In the gospel of Mark, we learn 
that his mother's name was Mary. " Mary, the mother of 
James the less and of Joses." And in John she is thus men- 
tioned: " There stood by the cross of Jesus, his mother, and his 
mother's sister, Mary, the wife of Cleophas, and Mary Magda- 
lene." From Matthew we learn that " James was the son of 
Alpheus. (Alpheus being the Greek pronunciation of the He- 
brew name, Cleophas.) Combining therefore, these various 
passages, we infer, that James was the son of the sister of Mary 
Magdalene, or the cousin of Jesus. The term brother, was often 
applied by the Hebrews to near relations ; thus in Genesis, 
Abraham and Lot, who were only cousins, are called brothers. 
But little information can be derived from the gospels concern- 
ing James ; in the Acts of the Apostles he is frequently and 
honorably mentioned. He resided at Jerusalem, and was the 
bishop of its church. He appears also to have been at the head 
of the Jewish Christians, and was, therefore, favorably inclined 
to the observance of the ceremonial law. He, however, did not 
consider it necessary, for at the council of Jerusalem, which was 
held in the year 49 or 50, and where he was the presiding officer, 
he decided that the Gentiles should be received into the church 



254 APPENDIX. 

upon their conversion, without being required to have its rites 
administered upon them. He was much beloved by the Jews, 
and for his integrity obtained the name of The Just. He suf- 
fered martyrdom, being stoned to death, about the year 62. 

The epistle which bears his name was early read in the 
churches, and is mentioned by Eusebeus, Clement, and Irenaeus 
as a genuine epistle. 



JUDE. 

" Moreover, notwithstanding its extreme brevity, it has been 
quoted by numerous learned men among the church." — Page 193. 

There are two Judes mentioned in the New Testament, 
" Judas the brother of James," and Judas Tscariot. The former 
is called by Mark, Thaddeus, which surname is added, to dis- 
tinguish him from Judas Iscariot. This Judas had his surname 
from Carioth, his birth-place. Jude is an English abbreviation 
of Judas. It means, " the praise of the Lord." Eut little is 
said concerning Jude, the author of the epistle. And it is not 
known whether he died a natural death or suffered martyrdom. 
It is supposed, by some writers, that he travelled into Persia, 
and was put to death by the magi. He was probably a hus- 
bandman. The authenticity of his epistle has been called in 
question, but without any good reason. It was known in the 
first century, and was quoted by Clement, of Alexandria, who 
flourished about the year 194. 



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